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In the Name of God بسم الله


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  1. Salaam. Of course internal wars caused by another forces. Wrong knowledge of Islam can be a great couse of these wars, but in my view the first problem is decadence of moral values.prejudice, intolerance, nationalism, irresponsibility are some of moral vices we are seeing today. We must return to morality. As we know there is narration related to prophet (PBUH)that considers his mission as prophet as to completee noble character traits.
  2. I dont give idea about this juridical answer.but on psychological and moral viewpoint, this fantasies lead to another fantasy, and this prosses continue in further. Imagine what will happen later. A fantasy is not mere a fantasy. It has strong power. A good fantasy motivates good actions, and a bad fantasy motivates bad actions.
  3. Salaam my brother. You can see this address: en.miu.ac.ir. Maybe can give your answer. This address belongs to جامعه المصطفی العالمیه. Foreign people enrol this University that educates Islamic fields. This University is located in Qom.
  4. Thank you for sharing these teachings. Actually our society needs such teachings.as we know narrations invite us to be suspicious about ourself and be optimist about others. This makes people to trust each other.
  5. Thank you for sharing these precious teachings. Actually our society needs such teachings.As we know narrations invite us to be suspicious about ourselives, and be optimist about others. This make people to trust each other.
  6. Salaam. By doing as this very good narration invite us, we spread the trustworthiness in our society.when some people make a good assumption about us, and see that this assumption is true they trust us in future.
  7. Thanks my brother for sharing. I am agree with what you said, but I tried to reject the claim that, Islam is a religion of sword and have spread by force and violence.Unfortunately we observe many unmoral violence in Muslims history that we cannot accept those violence and attribute those to Islam. Islam has a very beautiful picture, that attracts people, but this very beautiful picture is hidden behind the violent and bleak picture we observe today
  8. Thank you my brother for sharing this topic. As you refer to, during the history, there has been many people that, use religion as an instrument, to justify their unmoral behaviors. We see such people in this verse:" When they commit an indecency, they say, ‘We found our fathers practising it, and Allah has enjoined it upon us.’ Say, ‘Indeed Allah does not enjoin indecencies. Do you attribute to Allah what you do not know?" (Al-A'raf:28)
  9. Does Islam cause the violence? What’s your answer? Some people say, yes. What’s their reason? Maybe they refer to the phenomena that are happening in Islamic community. Take a look at Islamic societies, and see the conflicts among them. What’s the massage of these phenomena? Do you conclude that Islam is violent religion? When you see what is happening in Iraq and Syria you confirm this idea: Islam is religion of sword. I don’t deny these conflicts and struggles and I am, as a Muslim, sorry about that; but if we want to give a moral judgment about this issue, we must contemplate carefully about that and explore it in various aspects. We must study all aspects of this issue. I consider the reader of this comment as an educated person who doesn’t judge as soon as he see these tensions and don’t permit the presuppositions make his judgment. These struggles have various roots. I don’t want to refer to these roots; but I am going to say something that make us to stop judging hastily. Did Islam rose violently? When an educated person seek the time that prophet Mohammad presented the Word of God, find out that the majority of people denied him and tempted him; suggesting the plenty of money and marriage him the most rich and beautiful women , while threating him to kill if he deny the suggestion. The prophet hadn’t any material power to spread his idea. He hadn’t any sword to expand his religion. So how he invited people to Islam? To answer this question we must consider two factors. First: the sociology of Arabian society in that time, and second: understanding the moral characters of Prophet Mohammad. On that time the tribalism dominated in Arabian society. The tribe was very sacred and it said what must be done. All person obeyed the commands of the head of tribe. I want you study the excellent book of professor izutsu. toshihiko; “Ethico-Religious Concept in Quran”. In this book he, skilfully, characterizes the organization of the tribes in that time. He refers to the conflicts, happened among tribes because of some banal thing. How conducted the prophet in such a society? How attracted the poeple to his new religion? By violence, by force, by sword? Not at all. He attracted them by his excellent character and virtues. In addition to the historic narrations about his very good virtues we can study the Quran in this view. There are many verses that introduce his very good moral character. It takes the time and need the separate article for gathering these verses. Here I refer to one verse among a lot: we send you to be the mercy for the human beings(Al-Anbiya: 107); but this very beautiful picture is hidden behind the violent and bleak picture we observe today. At the end I quote these very good statements from Walter Terence Stace that say: “Perhaps every ideal has its own characteristic abuse or form of degeneration. For instance, mob rule is the characteristic evil which tends to disfigure the ideals of democracy. Learning tends to degenerate into pedantry; religion into priest craft. But it is of prime importance to understand that no ideal is to be judged by its abuses, but rather by its inherent nature.”(Mysticism AND Philosophy, p339)
  10. thank my brothers for these very good narrations. these narrations are the criterion in all situations, that we are judging people, whether they are our friends or our enemies.
  11. thank you for sharing this important issue. in Islamic sources, we have many teachings about the value of humans. Let’s see this verse: "That is why We decreed for the Children of Israel that whoever kills a soul, without [its being guilty of] manslaughter or corruption on the earth, is as though he had killed all mankind, and whoever saves a life is as though he had saved all mankind...". (Al-Ma'ida:32) I invite ourselves to contemplate on this issue, and after that respond to this question: do we consider human beings as an instrument to reach our purposes or they are, themselves, important in our view point. do we love others because, they are useful for us or...
  12. Generally we think that, if we want to be a good religious person, we must do the good behavior morally and religiously. For example we must pray, recite Qur'an, help the needy, be honest and atc. These are good deeds and they are the positive ones. But there are some deeds we should not do, the negative ones. Generally we regard the positive deeds as the best, and try to do those good deeds while forget that, the negative ones are more important than the positive ones. More than doing good deeds we need the self-control. We need to avoid many negative deeds, and this is what the prophet Mohammad (pbuh) told Imam Ali while asking the prophet what are the best deeds in this month(Ramadan). “Abaalhsan! Best practices are avoid of what god has forbidden” the prophet responded. Wasael,vol18, p313
  13. thank you so much my brothers. these dua's have many knowledge about God and and humans. unfortunately when we hear the term of dua, we imagine the people who recite these dua's in masque(specially when we hear the word of Du'a Kumayl). We must dedicate parts of our studies, to study these dua's and try, to understand the great MAAREF in them.
  14. salaam. I agree with bot of you. if we consider shia as a family, this family is considered a good family when they behave in a good way in their interactions. if there are tensions among them, they cant be as a role model for others. We must try, don't violate moral codes in our family so we can do morals in relation with others. so at first we must practice morals in our family to be ready to behave good with others.
  15. salaam. Allah can do anything, and he can do what he want. This statement is true, but there is a misunderstanding about its meaning. Is the meaning of this statement, that God can be corporeal or he wants to be as his creatures and does it? Actually this statement refers to the unlimited power of Allah, in doing everything that is impossible for us and all being’s, not much, because we all are limited to our natures. If we think that Allah can be incarnate this is out of the meaning of this statement. So your question by this wide meaning of the first statement is not correct. Let’s give some explanation. As we know Allah is creator, and creator differs from its creatures. If there is no difference between them, what distinguishes creator from creatures. Allah as the creator of the world have not the limitation that creatures have. So if Allah be as his creatures, he is limited to his new nature as a creature, and this means that the power of Allah is limited because of his new nature. So in this situation Allah can’t do anything and wants, to do what he wants (according to the meaning that I said). This is the opposites of your first statement” I think Allah can do anything, and he can do what he want”.
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