Abbas.

Assalam u Alaikum Most scholars consider shaving haram. Their learned opinion is valuable in giving weight to this topic and their precautionary approach is understandable. However, I am less convinced with the sources (or wisdom) in support of beard being wajib or shaving being haram. You may refer to the following links for insight: https://www.shiachat.com/forum/topic/235048093-mandatory-to-grow-a-beard/?do=findComment&comment=3034037 https://www.al-islam.org/articles/islamic-perspective-beard-allamah-murtada-baghdadi

W.S Regarding the specific details being shared, I personally treat such information as conjecture/speculation unless supported by Quran and/or other authentic sources of Islam. It is my understanding that our rewards in the hereafter are based on our level of knowledge, intentions, choices and efforts in this life. The suffering and the challenges of this life are personal experiences truly known either to the individual facing them or God Al-Mighty. On one hand, there are people who think that they have got it worse. On the other hand, we may be able to objectively weigh who is worse off based on pre-defined or universally applicable factors. Regardless, the key is to focus on our behaviour when faced with such challenges. Some tests are destined. We identify them as being destined when we have little or no control over them. Others may be based on our (well-intentioned or poor) choices in this life. In either of the two scenarios, we (ought to) seek God's mercy, forgiveness and blessings. We pray to Him so that we may receive patience and opportunities in this life to help us combat those obstacles in a manner desired by God. In this regard, we should focus on fulfilling the rights of Allah and His creations while facing the trials and tribulations of this life. Afterall, the main objective of a Muslim is to ensure that Allah has been pleased with his overall efforts. This is the doorway to all the rewards that one may seek. Regards

Assalam u Alaikum The points raised are reflective of hyperactive emotions and cultural values rather than proper inference from Islamic principles. God Almighty has bestowed aql (intelligence) to human beings. We have used it successfully over time to overcome many physical problems. The primary issue is whether the procedure in question contradicts Islam's primary principles and its vision of Akhlaq for our purification in this world. The burden of proof is on the people shouting out loud but not providing express or implied references from credible Islamic sources.

Assalam u Alaikum It is not a mere matter of publicly or privately cursing the beloved personalities of other Muslims. Yes, there is freedom of expression but we need to understand that such a freedom is not absolute in nature. The concept of 'cursing' that is the norm in our societies nowadays, especially in the underdeveloped countries, encourages cussing more than our dissociation from the act itself. That kind of conduct is plainly unacceptable whether it occurs in public or in private. As for the legitimate criticism, it may occur both publicly or privately as long as it is within the bounds of ethics and mannerism. Ahlaq is the whole point...

Wa Alaikum Salam I recall Imam Reza's saying not to insult the Gods of other people lest they insult your God. I think that this principle applies well in the scenario that you have presented. Moreover, we ought to show restraint (like our Imams) for the purpose of unity among Muslims. Sure, you may academically criticise acts, ommissions, and relevant personalities to make a point. But do so in a manner befitting of a follower of the last Prophet (P.B.U.H) who set the best example of mannerism in his time in Arabia.

Wa Alaikum Salam Most of the loudspeakers in the mosques of Pakistan are pure noise pollution. Let's call a spade a spade. Yes, they disturb people (not all, ofcourse). Personally, I do not sense any spiritual connection with God while listening to the 'call' through those poor-quality speakers that explode all at once. It would help if there were local laws and regulations regarding noise pollution, quality of speakers to be used in the registered mosques, maximum sound allowed, the rule that only the main mosques of the suburbs/colonies are allowed to use the loud speakers etc. This is an administration issue. The state should have the implied authority to introduce regulations that protect its citizens from all kinds of harm. Yes, azaan is a public call. In a democratic country, the people have a say in this and if it is a Muslim majority country they will get their constituency's member of the Parliament to ensure that Azaan from every single mosque of Pakistan (or any similar country) is allowed at any cost. But I remind fellow Muslims that the azaan's asl (sole purpose) is to remind Muslims of their daily obligation five times a day. This purpose can easily be achieved with better management nowadays. Many mosques already publicise their timetables of the daily prayers in different seasons. We have watches which did not exist 1400 years ago. A soft reminder of a beautiful Azaan from a distance will enliven our spirits too. But if the Imams of all the mosques in the neighbourhood are going to shout out loud at the same time, our conduct is causing harm to neighbours who probably can't even protest out of fear of being considered traitors of religion or enemies of Islam. May God guide us. InshaAllah. My apology to Muslims who may consider this as a sensitive issue. I mean no harm. Regards, Abbas

To the OP, Thank you for creating this topic. My honest reflections: Modesty 1. Back in our days (1999-2002?), I read a few Tejani books and thought that I knew it all. In or about 2003, I joined Shiachat. It took me literally less than a year to be repeatedly humbled on this forum. I soon realised that my level of knowledge was merely 'shared' but not of the level of being considered as 'produced'. The overall wisdom of SC members (especially my seniors) helped mutate my 'genetic code' over time. I learnt how to critically analyse data/information. Importantly, I learnt the value of modesty. Wisdom 2. Aristotle once said that it is not enough to know what to say. You must know how to say it. I learnt this trick on this forum by absorbing information, reflecting on it, considering counter arguments, and understanding information in a way that I can explain it to laymen. Passing the Torch to the Next Generation 3. I am so glad that we have this Islamic forum active and alive. I would prefer that my sons soon become familiar with this platform rather than FB, InstaGrm, TTK etc. Career Progression 4. It was my reputation on SC that I was able to connect with an individual on SC who gave me the opportunity to learn a lot in my field of work. Most kids in my industry struggle to find or establish Business to Business relationship. But I have learnt so much, thanks to this anonymous individual, that I feel the confidence to make a huge difference in the Middle East.

Assalam u Alaikum The problem that I find with such narrations is the incomplete story telling. The members have shared references in which there is neither a background nor what was said or expressed afterwards either by Imam Ali, Imam Hasan or any other Imam or Companions of the Prophet (please correct me if wrong). A narration expressed like that leaves us in the dark. Relying on it merely on the basis of firm rijal grounds means that our conclusions will inevitably contradict the overall lifestyle and teachings of the Prophet and His Household. Afterall, the latter followed the Prophet in terms of giving people their due rights. Such narrations are also vulnerable to change of their actual meaning, intent or interpretation over time. I'll share a few hypothetical examples to show how meanings can easily change over time especially in the case of incomplete historical records: Scenario 1: Imam Hasan may have had to end relationship with a few partners in odd cases (assumption only). Imam Ali or Hasan may have found people talking ill of Imam Hasan behind his back. In grief or as a matter of precedent, Imam Ali may have expressed, "O People do not give your daughters to Hasan if or since (according to you) he divorces in haste". Imam Ali's intent may have been to silence further talk of the town and to inform people that they were not obligated to marry their daughters to Hasan. Therefore, people had no reason to spread rumours. In response, an emotional follower from Hamdan may have responded, "by Allâh, we shall give our daughters to Hasan in marriage. those he likes, let him keep; and those he dislikes, divorce". Scenario 2: Imagine a scenario in which Imam Ali was one day preaching Muslims. And He may have said, "O People, think before you divorce your wives because it is allowed but disliked by God. Do not give your daughters to people who divorce in haste even if it is Hasan". Possibly, Imam Ali's purpose of mentioning Imam Hasan in this example was to inspire followers by emphasising how their household is equally if not more accountable for their actions. They lead by examples. In response, an emotional follower from Hamdan clan may have responded, "by Allâh, we shall give our daughters to Hasan in marriage. those he likes, let him keep; and those he dislikes, divorce". ^ Please note that my intent is to add value to this discussion from a different perspective. Analysing historical information within the framework of Islamic teachings and tools of authenticity can be complex and exhausting. Regards, Abbas

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Go to File>Info to see if you are allowed editing. Change the settings if editing is restricted or if you have opened the document in the 'read-only' mode.

Salams I think that it is appropriate for Muslims (and their religious scholars) to stay away from subject matters that are beyond their comprehension. It makes things worse, in fact, embarrassing, when they pretend or try to know & preach material facts of life in light of solely "religious evidence". Simultaneously, I prefer to remain open minded to any counter explanation (for e.g. against evolution) that is reasonable.

It most likely shows our bias towards the number(s) that we value.