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In the Name of God بسم الله
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General Discussion Requested: Imambargah.......???

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mshivji

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U many be wondering/noticing as to why I insist on the imambargah issue and nothing else. WELL READ ON.....AND U MAY JOIN ME AND AGREE/ACCEPT......

Throughout my observations of many activities/events/programs/etc that takes place in a community, it mesmerizes/surprises me and I always ponder and saddened me: WHY DOES ALL (BE IT SPORTS/MADRESSA/YOUTH COMMITTEE/ETC) GET THEIR DUE RESPECT AND THERE ISN'T ANY DISTRACTION but come Imambaragh: it's like nothing is happeining/occurring or taking place....

For example :- 1. Let's start with Madressa : Children come and are instructed by the MADRESSA STAFF to be in the area where the Quran/Duas/Prayers/etc are held. There is a kitchen that needs to be attended to for the lunch/snaks for the children, a yard/ground(s) outside that needs to be maintained; BUT NO ONE CARES BUT WHAT GOES//TAKES PLACE WITHIN THE CLASES/HALL.

2. The Sports Complex/Gym:- the players are present where the games/activity is taking place and ONCE AGAIN THE KITCHEN IS PRESENT AND NEEDS TO FEED THE PLAYERS/VISITIORS/ATTENDEES/ETC and the yard needs to be maintained BUT NO ONE CARES AND ATTENDS TO IT.

3. The Youth Committee: Same: RESPECT GIVEN TO THE ACTIVITY/EVEN HELD BY THE YOUTH(S) BUT NO ONE CARES ABOUT THE KITCHEN/YARD.

4. No here is the most saddest part : IMAMBARGAH : NO ONE CARES ABOUT THE PROGRAMME (SAME THAT OF THE MADRESSA: QURAN/DUAS/PRAYERS THAT THE STAFF/STUDENTS WERE CONCERNED ABOUT AND IN THE RESPECTED PLACES) AND NOW EVERYONE CARES AOBUT THE SAME KITCHEN/GROUNDS/YARD AROUND THE COMPOUND THAT NO ONE CARED DURING THE MADRESSA/SPORTS CENTER/YOUTH COMMITTEE EVENTS.

So now I ask this question in my subject:- IMAMBARGAH.....????? WHAT/WHICH/WHEN/WHY/HOW/WHO....in re: Imambargah ?

Should it be a place where just like a 1. Feed my starving children 2. Majide noor feed the homeless kitchen event 3. Salvation army place thus we need not HOLD THE HOLY QURAN/DUAS/NAMAAZ/ISLAMIC TEACHINGS/ETC for it doesn't take place in the 1. Feed my starving children 2. Masjide Noor 3. Salvation army....

Lets have an open door discussion FOR I COULD BE THE ONE WITH A 1 MINDED BELIEF WEHRE I BELIEVE THAT THE IMAMBARGAH IS THE EXTENSION/COMPLIMENTARY OF THE MADRESSA WHERE THE CHILDREN/STUDENTS ESPECIALLY CAN CONTINUE THE HOLY QURAN/DUAS/NAMAAZ/ISLAMIC TEACHINGS FROM THE MADRESSA INTO THEIR HOMES....

Thanks in advance.....

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magma: u responded with a little confusion or non clarity and I am willing to clarify but I don't see been given the opportunity to do so

so i'll ask once again :

WHICH/WHEN/WHERE/WHY/ETC ETC WAS THE "NOT A VERY CLEAR READ" PART ??????

By the mean time i'll try to clarify by making a statement and include a question...

THERE ARE PEOPLE WHO BELIVE THAT THE SAWABS/REWARDS IS/ARE ONLY FOUND IN THE VOLUNTEERING OF FOOD (ESP) IN AN IMAMBARGAH AND NONE IN OTHER BUILDINGS/COMMITTEES WITHIN THE SAME COMPOUND.

SO IF I WERE TO SAY VOLUNTEER INVOLVING FEEDING AT A MADRESSA OCCASSION OR A SPORTS OCCASSIONS (ESP TOURNMENTS WHICH INVOLVES OUTSIDERS/STRANGERS) OR A YOUTH COMMITTEE EVENT : guess what not a single "so call volunteer" face will be seen : WHY??? BECAUSE THERE IS NO SAWABS/REWARDS.

But come imambargah people LEAVE THE QURAN/DUAS/PRAYERS/LECTURES/ZIARATS/ETC ALL IN THE NAME OF NIYAZ/FATEHA/CHAI and there an only THERE IS SAWABAS/REWARDS BEING TALKED OFF..

IS THIS RIGHT ??????????????????????????????????????????????????????????

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20 hours ago, mshivji said:

THERE ARE PEOPLE WHO BELIVE THAT THE SAWABS/REWARDS IS/ARE ONLY FOUND IN THE VOLUNTEERING OF FOOD (ESP) IN AN IMAMBARGAH AND NONE IN OTHER BUILDINGS/COMMITTEES WITHIN THE SAME COMPOUND.

Salam. Whenever there is an Islamic meeting, many people help. Some people help by reading Qur'an, giving the lecture, reading a ziyarat or reading a noha. Others help by serving tea or working in the kitchen. It is the Islamic practice to feed the people anywhere they meet or at least offer something to drink. Those who are busy with food and drink are working for others and they give of their time and effort. I have read that Ayatullah Khomeini RA would leave the shrine of Imam Ali AS early, before his friends left, so that when they came to his house he would have tea ready for them.

The method that people choose to help others, whether it be spiritually, intellectually or physically, is based according to their ability. Some people help by cleaning up and vacuuming. We should accept their help kindly because they did their work with love of Ahlul Bayt AS in their intention. Allah SWT rewards those who serve others. May we all have the ability to do some work as a volunteer.  

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What u responded is 100% true but if only it was true in it's happening ?

I'll tell u where I am coming from.

My Marhum Dad use to always quote : "We don't live to eat, we eat to live." And we constantly hear that : "Islam believes in balance".

So let's put both sayings together and come out with the following; Just like in school there is a balance btwn the 1. studies/courses/subjects 2. Recess/break time 3. Lunch/break; and at work there is 1. work time 2. 15mns break 3. a full 1/2 lunch break ....we have the same in religion.

Imagine if a child came home and the parent asked their child. So child, how was school ? The respond they got was  I spent the whole time in the cafeteria from the beginning of the school time till end, I help in the cleaning/clearing/feeding helping out the staff OR in a different situation : If an elderly parent was asked : What does your child do ? and your child decided to help out in the kitchen after high school graduation and never going to college

How, as a parent, would you feel or what would be ur response ? (Keeping in mind : that volunteering and feeding people carry lots of rewards/sawabs).

So to conclude there is a time and place for everything and I was aiming for (and I do apologize if I wasn't clear" WHERE IS THE BALANCE ????

We do not go to the imambargah (same as madressa/sports/youth events) to eat fateha/niyaz/chai solely and thus be only worried about it just like we don't live to eat.

Moreover where is the balance : SADLY THE SAME PEOPLE WHO VOLUNTEER AT THE IMAMBARGAH WILL NOT BE SEEN OR MAKE THEMSELVES AVAIALBE WHEN THERE IS A SHORTAGE AT THE MADRESSA/YOUTH/SPORTS ACTIVITIES  ? AND SADLY NO ONE WILL PICK UP ANYTHING FROM THE GROUND OR SERVE PEOPLE WITH A GLASS OF WATER/TEA AT OTHER ACTIVITES BUT ONLY AT THE IMAMBARGAH...HOW SAD.

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Salam m sorry but we cannot be judgmental for anyone 

Like it's not necessary if we see someone helping to serve tea water or anything at imambargah that particular person does it only in imambargah

It might be possible that particular person helps with reciting activities  to other places and serving jestures whereever person goes (gatherings ,institutions.....)

And as per my observations I haven't seen such person who hasitate to serve water or tea or any niyaz e Hussain at grounds on the streets (except mehram and namehram issue)

Ppl who volunteer in mehfils gatherings Majlis's are oftenly seen in helping ppl during moharram on the streets at every possible place by every possible means 

Secondly

We always see the simple upper side of everything 

If ppl who volunteer at imambargah atleats they do something and if they r doing something then ppl who not even volunteers in imambargah must care for other places institutions 

I guess conclusion comes out 

Who does nothing anywhere must be told to care for other places rather then poking or humiliating those who at least do something at some place

Whereas ppl who do at imambargah does at other places as well then well and good 

But again lastly I would like to say that I am pretty confident that I personally don't think anybody would not feel to volunteer for distributing any thing which has been assigned by Names of ahlebait (as)

M sorry if anybody finds any of my word wrong 

                     ......proud  To  be Shia......

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Salam 1. m sorry but we cannot be judgmental for anyone 

2.Like it's not necessary if we see someone helping to serve tea water or anything at imambargah that particular person does it only in imambargah

3. It might be possible that particular person helps with reciting activities  to other places and serving gestures

IF THE ABOVE WAS TRUE IT'S "LIKE I DIED AND WENT TO HEAVEN"...

LET ME ASSURE EVERYONE THAT WHEN I SAY/WRITE THINGS, I DON'T WRITE IT WITHOUT ANY EVIDENCE...I WRITE WITH 26 YRS OF EXPERIENCE...

I WOULDN'T BE JUDMEMENTAL IF I SAW THE SAME PERSON ATLEAST HELP OUT IN 3 OUT OF THE 4 OTHER ACTIVITIES AND IF NOT 3 BUT 2

HOW DO I KNOW THAT THE PERSON DOES IT ONY IN THE IMAMBARGAH...U ASK ...WELL HERE IT IS

WHEN THE SPORTS COMMITTEE HAVE THEIR TOURNMENTS AND BEGIN TO LOOK FOR PEOPLE AND WHEN THEY ARE ASKED : "WHAT ABOUT THE PEOPLE WHO WORK FROM THE BEGINNING OF THE PROGRAM TO THE END OF THE PROGRAM AT THE IMAMBARGAH AND CALL THEMSELVES B.S. VOLUNTEERS..

THEY'LL TELL U: "THOSE PEOPLE, THEY ONLY B.S. VOLUNTEER FOR THE IMAMBARGAH...THEY ARE ONLY IMAMBARGAH B.S. VOLUNTEERS (NEVER HEARD OF "I ONLY VOLUNTEER FOR THE IMAMBARGAH...BALOGNA/SALAMI/PASTRAMI ADDED TOGETHER..

THEN WHEN THE MADRESSA IS LOOKING FOR "HELPERS" AND U ASK "HOW IS IT U ARE ASKING FOR HELPERS" WHEN THEY ARE PEOPLE WHO ARE FROM THE MOMENT THEY OPEN THEIR CARS AND UNTIL THEY GO BACK TO THEIR CARS THEY ARE "HELPING" AND THEY'LL SAY

WE DO ASK THEM FOR HELP BUT THEY ANSWER "WE ONLY WORK FOR THE IMAMBARGAH"..

AND THE SAME FOR YOUTH COMMITTEE EVENTS...NO SIGHT OF THE SO CALLED "IMAMBARGAH HELPERS".

SO WHEN U ASKED "DOES IT ONLY FOR THE IMAMBARGAH"  WELL LIKE THE SAYING GOES

THE PROOF IS IN THE PUDDING....

and these are the same so called "helpers/volunteers" who will without any shame/guilt will tell you : "the kids/children do not learn anything or benefit anything from attending in the imambargah events '

so instead of working out with the committee to see how the committee and themselves and come together and attract the kids/children attend the imambargah activities, they'll take them to the kitchen and tell them "what u are doing is rewarding/sawabs..

and when ASKED : WELL TAKE THEM OUT OF THE MADRESSA (FOR NO ONE WILL TELL U THEY LIKE MADRESSA) OR TAKE THEM OUT O THE SPORTS/YOUTH ACTIVITIES THE SAME ONE WILL RESPOND..

no they have to listen/hear to the Quran/duas/etc. and they need to play and socialize with their peers and it's ok THERE'S ALWAYS SOMEONE ELSE TO DO THE WORK

SO SORRY SIST/BRO I BEG TO DIFFER WITH UR RESPONE

a true volunteer in my dictionary/meaning is (and U'll can disagree but i'll even on the day of judgment stand in front of Allah and give Him the same response as to who is a true volunteer) is NOT THE ONE WHO DOESN'T LOOK AT WHAT HE/SHE CAN GET AWAY FROM THAT WHICH IS BORING TO HELP OUT but helps out in any size/shape/color activity that is going on and off course in a balance way..

so when there is a community that has 1. madressa 2. imambargah 3. youth 4. sports committees, one does not CALL THEMSELVES VOLUNTEERS BY ONLY FEEDING PEOPLE AND FROM THE BEGINNING TO THE END AT ONE PLACE AND ONE PLACE ONLY BUT one says that i'll give this much time to the madressa when it comes to feeding people and that SAME AMOUNT OF TIME AT THE OTHER 3 and is seen next to the food when all 4 have events and activities...

JZ

lastly it's sad to see that Imam Hussein message being watered down to chai/fateha/niyaz when it comes to imambargah; for when there is food in the other activities and programs and no one cares about the food then for Imam Hussein also died for the food in the madressa/youth committee/sports activities...and there is sawabs there also

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      The correlation between OCD and being sensitive may apply only to some people. There is no clear evidence that highly sensitive individuals are prone to the disorder, although one of the symptoms indicate sensitivity to be a major factor. For instance, one may begin to obsess over hygiene as they fear being contaminated or infected with bacteria at home, so they start washing their hands repeatedly or attempting to maintain the cleanliness of the house. They are sensitive to any foreign substance present within their surrounding environment.
      In Islam, we must sustain purity before prayer. That means performing ablution or a full body ritual purification that is called 'ghusl'. Nevertheless, one may start developing doubts as to whether they are truly purified. Women may have doubts about discharge whilst men may begin to worry about excreting semen. Perhaps their clothes were impure, or that they passed gas during prayer. It could lead to repeatedly showering, performing ablution or using the bathroom more frequently. For the individual it is undoubtedly stressful and can lead to physical health problems, such as dry skin and hair as well as acne.
      The flashback memories of my past childhood always affects me till this day. I was born as a sensitive and naive child. Sensitivity is that one trait people often despise, even the carriers of it. I was faced with difficulties for self acceptance, because not only did I loathe my self for my overreacting personality, I was a victim of fat shaming. I wanted to feel happy, free of worries by claiming my desires. But unfortunately we do not live in a Utopian world; not everything we wish for can be granted, unless we choose to put the effort. I definitely take it to heart if someone still fat shamed me, even if it was merely a 'joke'. It evokes all my memories of self loathe, where I was rather too young to be feeling insecure followed by wasted effort from dieting and physical activity. We dislike being called sensitive despite us being fully aware. We refuse to admit our behaviours because we choose to not be defined by it. We feel weak, with no self control towards our impulses. When these emotions begin to overwhelm us, our mental health deteriorates. We feel violated if one makes a remark, which leads us being defensive.
      One must also understand that sensitive people can vary. Some are just easily emotional and have deep empathy, whereas others I previously mentioned have the tendency to take everything so personal. Normally these individuals have insecurities followed by low self esteem and hence their weakness is criticism. They are not skilled to ignore varying perceptions because they choose to listen to them and not their own conscious mind. It is the fear of judgement that they may receive.
      You may be wondering about its relevance to scrupulosity, but in some form it plays a role. Again, it is not necessarily the cause of the disorder and this is only an elucidation of my own personal experience. I investigated within myself and realised that one of the triggers towards OCD was my highly sensitive personality. Followed by the altering chemical changes, my overreactions led to repetitive self harm out of guilt and loathe. My personality may have been a stepping stone towards the disorder; the smallest of things I felt was a grave sin and through time it only had gotten worse.
      Do not let others define you, a very important lesson that I wish I had grasped years ago. People like to manipulate and make you feel bad, even though you may be the victim. That does not mean you should play its role, rather you should only believe in what your heart feels right. Sometimes we know that our very own mind controls us too and causes us to react or act in ways we regret later, but do not let the past define you. Every now and then I feel hurt from my own levels of faith, because when you have that love and dedication to the Lord, the judgements you receive will become meaningless.
       
       
    • By 3wliya_maryam in spoken words/poetry/ deep thinking
         1
      I came across a tragic story of a young man who committed suicide as he convinced himself that he was not a true servant of God. He was well known for his piety and devotion in religious obligations. But such dark whispers led him to believe that Allah was still displeased with him. Whether or not he knew that suicide is a grave sin, perhaps he thought that he would never reach God's satisfaction either way. 
      I was baffled and lost with words. Someone who had such high faith and yet found it hard to battle the demons that propelled him to his downfall. But only He knew precisely what he was going through; it may have been his family, or the community's imagery of Islam. He most likely was suffering from depression or anxiety. Part of me wishes to have helped him drive away his misery as we both share similar grievances. May Allah forgive and have mercy upon him.
      It is quite scary to even imagine the consequences of any mental illness and where it could lead to. For something as perplexing as this man's story I have never read that OCD could be this severe. Perhaps he had a secret, where he did not choose to end his life on the basis of these thoughts that are linked to the disorder. It may have been something else that was giving him torment.
      Guilt is an intolerable feeling second to heartbreak. Islamically it is meant to restrain us from sinning and if it were to cease from mankind, we would all turn into vicious and evil beings. However, in some cases guilt can become so vulnerable that it can no longer be tolerated. When this happens individuals may develop a strong fear towards guilt which is termed as "guilt sensitivity" and is shown to be one of the main symptoms of OCD. They feel violated and hence to avoid this unbearable emotion, ritualistic patterns and behaviours are performed to eliminate it. If we relate this to scrupulosity, the individual highly fears God. They will try their hardest to end the guilt by excessively praying or performing other religious obligations, believing that this will please Him. In fact, it only worsens the symptoms and results in pathological guilt that can become distressing.
      Prior to finding treatment within myself, I was the kind to easily feel overwhelmed with heavy guilt, especially towards my family. It tormented me from the inside, where I would choose to withdraw in my confined space and release my emotions. I loathed feeling this way as it was getting out of hand. When I finally found the means to break free from my compulsions, that feeling went away. And even when I still felt guilty for hurting my parents, I intended to drive it away as I did not want to experience the same kind of hurt again.
      Parents have a talented skill in guilt tripping their children as a means of attempting to keep them in line. If there is one aspect within our parents upbringing that has negatively impacted our lives of youth would be in terms of religion by using guilt ineffectively. An example would be forcing a child to pray, or forcing them to wear the headscarf. All that force only does more harm than good, but sadly some parents do not realise that. God does not intend to make our religion difficult to pursue, therefore Islam is a religion of encouragement and not force. Each Muslim is on their own journey, their own pathway into seeking the truth and strengthening their will regardless of what stage they are in. If our parents weren't so compromised towards their communities' vile perceptions and clinging onto idiotic cultural taboos then I doubt majority of us would be in such a position. Now that we have identified the truth, we will be the generation to alter the ways we have been taught by them.
       
    • By Haji 2003 in Contemporania
         0
      A niece living in India wrote a personal statement for British universities, in support of her application and wanted my feedback.
      Here it is:
       
      Salaam. It’s very well written. It has very good references to extra curricular activities.
      The only thing it may be missing are references to academic achievements, such as essay competitions / prizes etc. but if you don’t have anything to say there - there’s not much you can do. 
      Structure-wise it starts in a very abstract way and it may be an idea to begin with something more concrete.
      People who read these may be used to bull$hit and you want to avoid starting off with the wrong impression.
      Let me know if there is anything else.
       
      She did not come back to me with a response, perhaps because of one of the words that I used. But as you guys may remember I used the same for my son when warning his primary school teacher about how to handle him.
      Anyway one of the leading British universities responded that they did not understand her personal statement.
      Not surprised.
    • By Ibn al-Hussain in Just Another Muslim Blogger
         0
      Follow on Facebook: https://www.facebook.com/IqraOnlineBlog/
      Original post: https://www.iqraonline.net/dialogue-with-believers/
      An epidemic harming our communities is the general inability, hesitance & fear of engaging in dialogue with one another. In fact, in recent years, it appears there has been a significant increase in our communities engaging and initiating inter-faith dialogue, yet we do not see this phenomenon within our own communities. This is while we need such initiatives perhaps even much more so than inter-faith. We lack the ethics and etiquette of engaging in dialogue with other believers and this naturally weakens, distances and breaks up our communities on various fronts. This is of utmost concern particularly for the diaspora that is already in a vulnerable position – and things do not seem to be getting any better. Dialogue is not simply “speaking” – speaking is not the issue, in fact, many of us speak and have a lot to say, and our pulpits are occupied all year long with trained scholars, untrained lecturers and academics speaking.
      A dialogue will generally have these three elements:
      1) Two or more people
      2) A subject of dispute or a subject that needs clarification
      3) An expectation that the result of dialogue will either be in favour of you and/or the other party, or not (depending on the conclusion).
      When dialogue does not take place, the results we observe are usually the belittlement of others, insults, accusations and rumours, swearing, and in fact, a lack of dialogue can even lead to physical confrontations, wars and bloodshed. These are of course all horrible consequences, particularly when the victims are no other than our selves. These consequences show that the subject of dispute was not resolved or there was no capacity to engage in a dialogue to begin with.
      Why do we not engage in dialogue amongst ourselves? Are those who we disagree with amongst the believers so off the mark that we need to maintain a position against them like we should do with those who are genuine enemies of our belief? This is most often not the case at all and only in extremely exceptional circumstances do we have to encounter such groups of people – at which point it would be difficult to even classify them as believers. In the Treatise of Rights, Imam Sajjad (a) says that people of your creed enjoy the following rights over you:
      The right of the people of your creed is harbouring safety for them, compassion toward them, kindness toward their wrong-doer, treating them with friendliness, seeking their well-being, thanking their good-doer, and keeping harm away from them. You should love for them what you love for yourself and dislike for them what you dislike for yourself. Their old men stand in the place of your father, their youths in the place of your brothers, their old women in the place of your mother, and their young ones in the place of your children.
      Neglecting dialogue over matters of contention, more often than not, results in the trampling of some or all of these rights. So what prevents us from engaging in dialogue? Perhaps one or more of the following preliminaries required for dialogue do not exist:
      1. The need to recognize other believers as noble creations of Allah (سُبْحَانَهُ وَ تَعَالَى). Verse [17:70] says Allah (سُبْحَانَهُ وَ تَعَالَى) has given the children of Adam nobility and honour. In some of our communities, we see believers giving a lot of respect to Sayyids and this is not for any reason except for the fact that they are connected to the Prophet (p) through a chain of many generations. However, it behooves us to realize that we (and creation as a whole) are connected to Allah (سُبْحَانَهُ وَ تَعَالَى) directly (or as per certain schools of philosophy, we are the very connection itself). Looking at another believer through the lens of dishonour and painting them as ignoble will not lead us anywhere and signifies a much greater spiritual problem.
      2. Acknowledging that humans are different from certain aspects – gender, ethnicities, tribes, physical and spiritual capacities, affinities, tastes etc. We have two types of Sunnah (pl. Sunan) – the Sunnah of the Prophet and the Sunnah of Allah. The Sunan of Allah (سُبْحَانَهُ وَ تَعَالَى) are divided into two: there are some Sunan that only become applicable when humans bring them upon themselves through their free-will; for example, the increased bestowal of guidance once we have wilfully chosen to come into Islam -
      [47:17] As for those who are [rightly] guided, He enhances their guidance.
      [19:76] Allah enhances in guidance those who are [rightly] guided.
      There are some Sunan of Allah (سُبْحَانَهُ وَ تَعَالَى) that are absolute, not conditioned to the free-will of man. One of these Sunan is His creating us different. These differences are one of the necessary conditions for trial and tribulation to have any meaning in this world.
      [5:48] …and had Allah wished He would have made you one community, but [His purposes required] that He should test you in respect to what He has given you…
      [6:165] It is He who has made you successors on the Earth, and raised some of you in rank above others so that He may test you in respect to what He has given you.
      As such, it is normal that even within the same worldview, there will be times people reach different conclusions and do things differently. Acknowledging this opens the door to considering certain points of contention worthy of engagement. On the contrary, allowing these contentions to break us apart may very well be a sign that the believers are failing in their trials.
      3. The lack of desire to engage in Ṣulḥ - to reach a conciliation and compromise. Ṣulḥ is often discussed in the context of resolving personal disputes and ironing out details of settlements, or as a treaty for halting warfare. But the general principles of Ṣulḥ can also be used to resolve larger community disputes – as was common in the Muslim world in the past and continues to be the case in many rural places. However, this generic understanding of Ṣulḥ only works if parties involved have a desire to discuss their disputes in a sincere manner (the details and mechanisms of Ṣulḥ have been discussed in detail in their appropriate places). One should not see the mere existence of differences as necessarily going against the command of holding on to the rope of Allah [3:103] - these two are reconcilable on many occasions as the scholars have mentioned. The absence of Ṣulḥ breaks and fragments the communities of the believers.
      4. Reality is too vast and not all of it is in our hands. At any given point we have only understood certain aspects of it and that as well to a certain degree, not absolute reality –
      [17:85] and you have not been given of the knowledge except a little.
      We need to acknowledge that there are other perspectives and there is genuine room for these perspectives to be justified within an Islamic framework. The vastness of reality should alone be enough to humble and soften us to engage in dialogue with another party amongst the believers. The delusion of having uncovered all of the truth regarding a certain matter and behaving as if no one else could possibly say anything that would add anything to our knowledge is a deterrent and barrier for dialogue.
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