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In the Name of God بسم الله

laithAlIRAQI

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  1. Like
    laithAlIRAQI reacted to 3wliya_maryam for a blog entry, restricted   
    No doubt I know youse love me
    And all these restrictions are there to protect me
    But for how long does it have to be this way
    How long do I have to pretend that I'm okay
    You try hard to guilt trip me
    Even though I didn't completely change to the worst
    You'd still assume that I lost all my faith
    Yet little do you know I pray for you almost everyday
    Sometimes I think I'm a little too selfish
    To be thinking this way, some are too unfortunate
    Instead of complaining I should realize that I'm fortunate
    For my life is filled with blessings others wish to have
    Forgive me, I have given them a hard time
    All I ever wanted them was to understand
    They'd make it seem like I'm committing a crime
    With their guilt tripping words that I can no longer stand.
  2. Like
    laithAlIRAQI reacted to Miss Wonderful for a blog entry, To be Muslim is Luxurious   
    To be Muslim is luxurious. Allah SWT created this religion for us so we can live the best life possible. You are automatically wealthy if you are a Muslim. If you follow the teachings of  Islam than you are wealthy in Morals,  Respect,Dignity, Love, Faith, Hope, Character, Honor, Gratitude, Peace, Spirit,  Confidence, Justice,  Courage, in Generosity,  Discipline, Etiquette, and  in Intelligence. And because you have all this wealth on the inside, the material wealth will manifest in the physical world.

    So be joyous and honored that you are a Muslim. Let your heart smile with joy, and do your prayers with lots of love and gratitude.
  3. Like
    laithAlIRAQI reacted to yasahebalzaman.313 for a blog entry, Arbaeen 2017   
    As some of you know I'm a christian who converted and still living in a christian household practicing my religion in secrecy. Before i discovered islam and before i committed I used to camp in nature and i have this photography hobby. This year i decided to tell my parents i'm going camping in the nature in our country for 6 days and in this way i managed to travel to iraq.
    We went me and my friend alone, we had people there in iraq who were having us as guests. The moment we went to the airport the struggling begun, we missed our plane which was in the morning, we waited the whole day for available seats but it was way too crowded. On that day, the last plane had 4 overbooked seats, basically they sold them seats which didn't exist, so Alhamdulillah they fixed us with them, we went from Lebanon to Turkey and from turkey to Najaf, we arrived to najaf at 3 am in the morning without sleep. This was on wednesday and the arbaeen is on friday.
    We took a cab to visit imam ali, there was a point where the taxi couldn't go further, so he dropped us and i literally started running with my bag i couldn't believe i'm miles away of My Imam. When i reached it was so overwhelming, WHAT A MYSTERY HE IS! I felt powerful that he is my leader i felt like he's right there looking at me i literally felt his presence i felt the utmost sympathy which was coming from him it felt as if i'm visiting my guardian, my protector. It was very strange and pleasant.
    We couldn't stay more, so we went to the house where we were staying at, we ate and we started walking from imam ali's makam to the first pole. I reached the first pole and started feeling the weakness of my body. It is worth to mention here that I'm athletic, I run since almost 4 years everyday and i do some very intense workouts (interval training, lactic acid training, fartlek training, etc). But walking is nothing like running.
    First of all No one told me how much it was hard to finish the 100km walk. No one told me i should get some doaa to listen to quran perhaps or latmiyat or whatever else, and all people told me it's very nice it's fun you feel the spirituality, etc... So i went there having this mentality, i wasn't mentally prepared for it. I hit the 200 pole and i seriously started questioning if i can continue or not. I called friends who reached to 950 pole and they started insisting on me that i should take a taxi and go to them. This was at maghreb prayer after 6 hours walking. After they called me several times telling me to come i started thinking if this was my case then what was the case of sayeda zeinab or roukaya or soukayna and the whole household of ahlulbayt?! The thought of me not being able to finish it ached my heart and it made me cry. I rested, my friend told me that she will carry my bag to help me and with the grace of God i started walking. With all the psychological and physical pain, suffering, sleeplessness, shivering (due to the hectic situation), swallowed feet, empty stomach, burning feet, cramps, i reached at 12.30 am to 634 pole. The thing that didn't help was the pace of my friend she was always 10-20 meters ahead of me, so there was no talking or conversations to help me forget about the pain. But she really helped by carrying my bag. So we slept at 1.30 am till 3.30 am the noise and all the snoring didn't help much. We prayed i slept 2 hours after that then continued to walk. The second day i was falling asleep when i was walking, i started having the flu with the fever and when i rested for few minutes I'd fall asleep on the chair. Nevertheless, We continued and we finished with couple of km left which i finished the second day because there were a big number of crowd, more than any other year and i didn't have the energy anymore to withstand all this crowd and walk among them.
    We reached the shrines of imam hussein and aba l fadel on saturday in the afternoon, we waited for couple of hours but it was all worth it, you can't exactly feel a lot of spirituality because you can't sit and focus your thoughts and get your head together. Everything was so quick. And if you want to sit for example pray talk to the imam someone comes and hits you.
    Of course there is special energy at every makam, you feel something different, for example when i reached the shrine of imam hussein i couldn't believe that i'm standing in front of the one and only man who's earth and skies are created due to his sacrifice. That we exist due to his sacrifice, everything we are everything we have is from Ashura.
    The rest of the trip took it's flow, other things happened but alhamulillah we managed everything in the end.
    "الأجر على قدر المشقة" It means you get rewarded as much as you tolerate pain and hardships.
    When i came back home, I accidentally forgot my ticket in the bag so when mom was removing the clothes to wash them she saw the ticket of course she snapped but she didn't tell my father or else he would have kicked me out of the house, it is the one and only time she didn't mention anything, because before that when she sensed that i was fasting or doing things related to religion she told my dad right away, but this time she couldn't. Everyone of us is protected by the imam of our time, he handles our matters all the time.
    I hope this was an inspiration to the readers and i hope everyone will experience this zyara, because after my personal experience i realized that the walk part is very essential for our Akida (creed), it is a kind of training.
  4. Like
    laithAlIRAQI reacted to Miss Wonderful for a blog entry, Sharh Qatr AlNada - Ism, Mu'rab, Mabni (2)   
    Characteristics of the اسم (Noun)
    Ibn Hisham says:
    فاما الاسم فيعرف: بال كالرجل, والتنوين كرجلٍ , وبالحديث عنه كتاء ضربتُ
    The Ism is known by one of three characteristics: By being proceeded by ال, by التنون (nunnation), and by being talked about. The first of these is a characteristic at the beginning of the Ism, the second is at the end, and the third is one of meaning. It suffices for a word to have one of these for it to be a noun.
    Ibn Hisham then goes on to categorise nouns as either معرب (declinable) or مبني (indeclinable).
    The Mu'rab is that which has an ending that changes because of various different operators acting upon it. The Mabni is that which does not change but is fixed. Most nouns in Arabic are Mu'rab. Ibn Hisham therefore proceeds to discuss those that are Mabni.
    The Mabni nouns can be put into four categories as follows:
    المبني على الكسر
    He further subdivides this section into those words regarding which there is agreement, and those that are contentious.
    There is no disagreement amongst Grammarians that هؤلاءِ is Mabni 'AlalKasr. But there is disagreement regarding others, including أمسِ and حذامِ
    المبني على الفتح
    احدَ عشرَ and its sisters fall into this category, excluding اثنا عشر
    المبني على الضم
    The examples he gives here are the six directions: وراء امام فوق تحت يمين شمال and also قبل , بعد, اول , دون.
    He discusses قبل and بعد specifically in detail, and here is gets more complicated. These words are mu'rab in 3 cases, and mabni in 1. They are mabni if the مضاف اليه is deleted, but the meaning is intended, for example in Surah Aroom v4.
    As far as I can tell, what applies to قبل and بعد above also applies to the six directions.
    المبني على السكون
    He gives the examples of كمْ (How many?) and مَنْ (Who?).
  5. Like
    laithAlIRAQI reacted to Haji 2003 for a blog entry, National Museum Riyadh   
    Spent a nice late afternoon/ early evening at the National Museum in Riyadh. Entry costs 10 Riyals and is well worth the admission. The place is built for large crowds weekday mornings seem to be set aside for parties of school kids. While I was there I only saw one Saudi couple and a party of four Germans and their English speaking guide.
    So a nice and peaceful experience.
    All signage is in Arabic and good English.
    The exhibition starts of with natural history (dinosaurs etc.), with plenty of quotations from the Quran. I walked through that pretty quickly because there did not seem to be anything that isn't done better everywhere else.
    Then the interesting stuff about the Arabian peninsula starts. Lots of early vases and implements, together with photos of excavations of early settlements and also actual mock-ups. The east and Yemeni coasts of the peninsula seem to be almost littered with abandoned towns. Many seem to have served trade routes and there seem to have been times in the peninsula's history when the nomads had the upper hand and times when it paid to be settled.
    The last exhibits on the ground floor deal with the Jahiliya period, before you take an escalator upstairs for the start of the Islamic period.
    The early part of the Prophet's (saw) story is told on posters, together with blow-up maps and copies of real and facsimile Qurans. The narrative is what you'd expect with minimal references to the Ahlulbayt (a.s.).
    The coverage then moves onto the Ummayad and Abbasid periods and after the Ottomans its the Saudi family history. There's a whole gallery about the latter and a mini-cinema that shows a film about how the modern state was founded. The showcases have lots of guns from the early 20th century. 
    Surprisingly there's next to nothing about the oil industry and its history in the Kingdom. 
    There's a tiny cafe (for takeaways) and the souvenir shop does not sell fridge magnets. So there was nothing to keep me and I walked out to the street to find a taxi with an Urdu speaking driver (easy peasy).
    The image is of the bag that is used to hold to key to the house of the Prophet (s.a.w.) in Madinah.

  6. Like
    laithAlIRAQI reacted to Haji 2003 for a blog entry, Game theory and salaam   
    Islamic etiquette holds that in any encounter the first person to say Salaam gets a multiple of the blessings that the person who is being addressed receives when he replies.
    This is interesting because since Salaam means peace, it's clear that the first person in the encounter who makes their intentions known to the other party is the one who is doing the most to promote co-operation - since it is they who are removing any doubt that the encounter will be peaceful.
    Robert Axelrod in his work on game theory (The Evolution of Co-operation) sets the following criteria as the ones which promote co-operation, 
    being clear,  retaliating and  being forgiving. Being the first to say salaam makes the individual's co-operative intentions clear and thus promotes co-operation on the part of the other party. 
    Islam also sets clear guidelines for retaliation should co-operation not be forthcoming, and the other party seeks to take advantage of those with peaceful intentions. The religion also sets the penalties for infringing on the rights of others - and thus makes clear to others that Muslims will not be the first to instigate aggression.
    Game theorists recognise that being clear about a willingness to retaliate actually promotes peace, because the other party knows that there will be a penalty to pay for aggression. 
    However, in Islam forgiveness is also considered important, since it gives the other side an opportunity to behave in a more co-operative manner in the future.
  7. Like
    laithAlIRAQI reacted to Haji 2003 for a blog entry, God Hypothesis III   
    Man's development has required educating ourselves about the properties of ever more challenging and powerful fuel sources. The earliest sources could be exploited at the level of the sold individual whereas modern ones  require transnational co-operation across many different fields of endeavour.
    That intellectual development has also required an increasing level of sophistication in terms of morals and ethics. We have had to develop appropriate safety rules and regulations, for example, in order to exploit them successfully. Coal mining in countries such as Britain helped power the industrial revolution, but the successful exploitation of coal could only be undertaken with the concomitant development of safety systems, to protect both the miners and the (coal) seams. And while coal mining disasters affected only local communities, in contrast, the nuclear leak at Chernobyl affected an entire continent.
    Now the life of the miner may have been cheap and the stronger motivation of mine owners may have been the economic desire to preserve the seam, but as we see time and again if we are not willing to be pulled towards what God would like us to do, He is merciful enough to push us in the right direction.
    The industry which epitomises danger in contemporary life is nuclear power. The production of energy via this means is an order of magnitude more dangerous than mining ever was.  Political leaders are aware that if the safety systems controlling nuclear power stations are not effective public opinion about them will change to an extent that will inhibit further development of this energy source.
    Similarly such developments also require greater levels of sophistication in terms of ethics, morality and ultimately laws - because their impact can be far more significant than the technologies that they replace.  The disaster that B.P. had on the Thunder Horse platform in the Gulf of Mexico may have been the result of various technical errors on the part of the rig's owners and/or operators, but the financial and environmental consequences were facilitated by appropriate legal frameworks. Technological development therefore has to be accompanied by developments in these softer, more qualitative areas of human endeavour.
    The contemporary mastery over not only nuclear technology but various other dangerous industries has required concomitant developments in safety systems. However, I'd hold that material safety is something which is relatively easy to attain since the consequences of  when it fails are tangible. As a result the route to safety can be either theistic or atheistic. It can be theistic because safety (the preservation of life) is an imperative that we can associate with those who are God fearing. It can be atheistic because the consequences are materialistic and the measurement of impact and effect is possible. So whether we arrive at safety via a theistic route or an atheistic one (for example motivated by the preservation of reputation) - the conclusion is one which we could reasonably assume God wanted us to achieve.
    However, ignoring the possible will of God, does not always lead to a satisfactory outcome. Indeed in marked contrast to what has been achieved in terms of saving lives by various industries adopting safety systems, we have in another area of human activity where wilfully ignoring God has meant the destruction of countless millions of humans. In that endeavour convenience, lifestyle and wealth have been placed ahead of human life and abortions can be undertaken on demand.
    The God hypothesis would suggest that ultimately we will recognise that this practice has to stop and it will come from either a theistic route or an atheistic one, but the conclusion will have to be a similar one. Why can this claim be confidently made? Because all historically barbaric practices have been stopped as man has evolved and become more sensitive to their inhumanity. 
    I would hazard that where the frameworks we develop overlap with a more scripturally based system the result will be more sound than one where reference to God is absent. Of course as a Shia, I would contend that a system based on Shia fiqh would be the most superior of all.
    The God hypothesis would therefore, predict, that a society such as ours that has deviated to such a significant degree from what we would consider to be an acceptable morality will likely face such significant problems, it will find it increasingly difficult to manage the greater challenges that technological advances will present us.
    The latter idea is one that is part of the God hypothesis, with greater power and capability will come greater moral challenges. If God intends to 'perfect' man, the challenges can only get harder and not easier. So I would contend that even renewable sources of energy (which are currently considered to be a get-out-of-jail-free card) are likely to present us, over time, with new moral challenges.
    On the route towards that perfection, either recognition of God's will has to be acknowledged via an atheistic route (as may have been the case with industrial safety) or a similar effect can be achieved via a theistic route - but the end point has to be similar. 
    Of course man has the choice of very many scriptures and they each vary in terms of their behavioural implications. I would contend that the ones which enable societies to make more sophisticated advances will be the ones that prevail over time.
    In this post I have contended that man has the choice of either reaching a goal via a theistic route or an atheistic one. If the end point is the same or similar it may be contended by those who are atheistically inclined that surely a route that is grounded on a more 'rational' basis is better than one which is not. I contend that the latter route may take longer (and thus be more costly) and also as a theist my belief system holds that intention can be very important indeed. So a motivation towards safety, for example, stimulated by the intention of pleasing God, is more likely to be rewarded in the next life is not this one as well.
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