ali_fatheroforphans

Salam Alaykum, It must be tough and generally it is becoming very difficult finding jobs in Pakistan which is why many students come overseas. It's just the nature of the economy and how sometimes a deserving individual does not find a job very easily. I know tonnes of individuals for example engineers who have struggled finding work in Pakistan. The Qur'an explicitly states that we all will be tested in some way [Qur'an 2:155] - it may be hunger, financial loss, health, loss of life etc. This world is never meant to be perfect and once you are part of it then it is impossible to expect yourself to be free from problems. The hereafter is eternal and that is where we will happily live a stress free life if we make it to heaven insha'allah. But the good news is that if you are patient through these difficult times there will be good times to follow even in this world, therefore never despiar and always be hopeful. Sometimes we create our own difficulties or it may be by others or society at large. The thing is that you are part of this system and there are things out of your control whereas other things are in your control. If you focus on things that you can directly change you will feel less stressed. The things that are not in your control such as your parents getting sick, behavioural issues from father - trust Allah's wisdom in placing you in such situations, it may be that this is necessary for you. And remember that our aim in life is to do whatever necessary to get closer to God and to eventually get into Jannah. As long as you are surviving and are getting closer to Allah in the process this is all what matters in reality.

This is a result of the modern world limiting everything to the five senses.

I despise anyone who: - Normalises relationship with Israel - Speaks against the resistance - Calls for a two-state solution

Walaikum Salam, Yes I am still alive. Ramadan Mubarak, Keep me in your prayers during the Qadr nights

If you re-read what I said - there is nothing wrong in questioning, asking and having discussions with others. If we come across any doubt or something concerning such as trinity, we should investigate it and resolve our doubts. Keep in mind, obtaining conviction ourselves regarding beliefs is one thing but being able to convey, teach and resolve the doubts of others is another thing which requires skill and more thought. The gist of my post was on the importance of using our wisdom as seekers of knowledge and also being mindful of potential holes we could end up in by uttering the wrong things and compromising on akhlaq. There are many hadith that don't encourage unccessary arguing. Silence is also a virtue. A characteristic of a good scholar is that he is silent unless he needs to speak and has something to offer which is of value. You are kind of diverting from the topic a bit by giving this example. I emphasised that these issues be discussed in an appropriate environment which puts those learned scholars in a situation where they can explain their reasoning. If that individual is against the doctorine as understandably it contradicts his fitrah and is a self-evident matter then he may have already obtained conviction himself. But if his aim is to try to change the beliefs of those Priests then it requires more thought and understanding the key principle that those Priests may have been applying. Maybe it comes down to the idea that they need to have 'faith' in God. It is not easy arguing on matters which are self-evident. If one has discounted the use of their mental faculty then what would one even achieve by spending and wasting hours arguing with those priests. On another note, we have stories of scholars who would spend money to buy books of other non-Muslim scholars to try to understand their aqeeda and then would compile books refuting their ideas. When one wants to properly address concerning beliefs that are prevelent in society, be it of other faiths etc. it is not always the most straightforward task and someone who is a true seeker of knowledge would tackle them in a way that would more likely yield the best results. Opening up forums to badmouth other beliefs, exposing scholars or obsessively preaching in comment section of social media platform or making short unthoughtful dawah clips usually is not expected from a wise student of knowledge and is not the way people learn. It is not the right way to even address an issue. This is where our wisdom comes into play since we are dealing with the beliefs of others and not only our own beliefs. Yes I agree with you on this when it comes to aqeedah issues, although we can refer to scholars and their explanation but ultimately yaqeen has to come from our heart.

The way the modern technology is set up is to feed our ego and as long as we are using these platforms we are not safe. Scholars are not even immune from this as we are all human beings with this desire to be recognised and love. In the past, the scholars were more focused on saving Islam, growing, presering history and had loftier goals. They wanted to critique ideas and had love for knowledge. Life was also less complicated and one didn't need to work hours and hours to earn an income. So those classical scholars although not that they are immune from corrupted intentions (history is full of writers, historians, scholars who had the wrong goals), but they were not living in a society like our modern one which has devalued knowledge so much and has turned it into some commodity that helps us generate an income and to compete with others. I am talking in a general sense of how the modern world is set up to increase our hunger for the material. This is why the seekers of knowledge, preachers and scholars who are an asset are those who have benefited from their knowledge and those who take care of it. Yes even though they are well-learned strong students they know how to take care of their knowledge. They don't start spreading it everywhere except when their wisdom dictates. They don't always dwell into controversial issues or matters that could raise further doubts in the masses unless it is in an academic environment where it can be properly explained. This is the danger of technology and the structure of the modern world, we don't know how to interact with information and data, We have access to a lot of content but how much of it have we understood and used to develop well-informed opinions. As a general rule of thumb the less we show, talk and share the less chance of us getting ourselves in trouble. I think putting a tape on our mouth at least for the first few years when studying islam unless it is in an academic environment or during study/discussion groups - this should be obligatory.

Al-Jannah.

At least if you're talking about formal logic (mantiq suri) which is taught in hawza, it mainly deals with the formulation of arguments (i.e the body/structure) and does not assess the strength of the premises. It may be that a conclusion is valid (i.e it follows based on the premises) but is not true. Logic is there is to teach us the tools in order to avoid mistakes and in hope that it safeguards us from incorrect thinking (not that it is always guaranteed). It can even be applied to ahadith when an appropriate meaning has to be derived, obviously with other pieces of tools and information. I am not aware of any works because logic is taught as a science and it is up to the scholars on how they utilize the tools that they have learnt and its application. There are many arguments in the Qur'an which follow a very effective logical format to help us reach a conclusion regarding certain beliefs. I think the best way is to study mantiq ourselves under guidance of a teacher preferably and then we will be more equipped to see various propositions in the Qur'an and be able to better classify them under the categories discussed in the science.

Sorry I didn't understand are you married to her or not?

Ramadan Mubarak Sister, I do recall you and we will all keep you in our du'as. After every hardship there is ease. And there are plenty of examples of successful cases even after the women was divorced of eventually finding one. Its far from the end of the world.

What angle do you ask this question from? Do you mean equal in size? physical/biological aspects? in their intellectual abilities? value as a human being? Equal in the sight of God or in front of others? Allah (سُبْحَانَهُ وَ تَعَالَى) has clearly defined what success is in the Qur'an, those who purify themselves. If a women succeeds and purifies her soul to a greater extent than a man, she is of a greater status. Lady Fatima (sa) has a superior status than any male scholar in this world. Our focus should be to appreciate the way God has created us and use what is at our disposal to achieve the purpose of life.

If you have a sister perhaps tell her to be more social in the mosque and at various Islamic programs. If your sister can get to know another sister that may give you a good idea on who is a good option. It is generally better to know what a person is like without actually talking to them because people change and act different when they know you are interested. Then after that you can involve your parents. This method I know has worked for some.

Salam Alaykum, I am not quite sure what you mean by attachment issues. Perhaps because when we are young our heart is fresh and less contaminated with sins, our heart has that capacity to experience a taste of the divine. This explains the mukashafat (unveilings) people may experience when they enter islam initially or start taking it seriously, it is an overwhelming state of awe. The mukashafat may vary in terms of degrees but what is clear is that there is some form of a religious experience. As we grow older our greed may increase combined with life stressors, this can take our attention away from God and the immaterial. Also as we grow older we may overthink and care about others, this may impact our intentions. When someone is young they care less about others and may approach religion with more sincerity.

Salam Alaykum, Has anyone here been to Hajj before? I am trying to prep myself to go to Hajj as soon as I have the 'ability'. What are some good Hajj packages that you are aware of? (I live in Australia for context) What is the minimum price I will have to pay? If you did go did you have a Shi'a 'alim to guide you and help with the ahkam?

Ramadan Reflections: One of the obstacles when someone embarks on this journey of deepening their understanding of Islam is studying it to reinforce what they already know and interpreting everything and seeing through the modern lens. This is an obstacle and hinderance to obtaining a deep understanding. It is an easy way out as it requires little to no effort. The one who is not willing to engage in extensive research by studying the works of classical scholars, gaining a good understanding of the development of various sciences within Islam and being able to understand and use the tools in those sciences, simply will not be able to break these barriers and move past the surface. The problem lies in the attitude of individuals. The ones who realise their limitations in piercing through the surface level understanding, should either make some sacrifices to properly ground themselves through extensive research and study of the traditional sciences obtaining mastery or simply be students of knowledge who refer to the expert scholars. I find it deeply concerning when individuals start taking the third route that is in spite of their inability to attain some level of mastery they start excessively sharing their own opinions, quoting hadith to derive rules and to push forward certain theological points. This third route is not about whether someone is ultra-orthodox or overly modern in their approach. The issue is to be sharing opinions and speaking without a strong foundation of Islamic sciences. If the individual in his entire lifetime not been able to translate one sentence from the classical works in the 4th or 5th century, he should refrain because there is a chance that he is missing a lot of the puzzle pieces. This arises from ignorance and despite good intentions it cannot be endorsed because speaking without knowledge is disliked in Islam. Please note that having frank discussions with qualified scholars and sharing our opinions in academic settings to be corrected is a different matter. I am referring to those individuals who start preaching to others in every street, mosque, gathering, forum etc. and start confidently stating their own opinions especially on matters that require expertise to be able to arrive to an understanding.

I don't know how to describe this but I can sniff Ramadan. This month is truly Holy.

Yes brother this is a good one which can be often ignored. Practically helping others in the house, be it with cleaning, cooking etc. Sometimes I can get deep into study mode when it comes to Islam but I force myself to get up and help. This actually helps my spiritually, that joy that comes by helping others and contributing.

I have started this personal project to go through the Manasik of Hajj by Sayyid Sistani, line by line. I want to reach a point where I know every single intricate detail. I also plan to watch some lectures of Sayyid Muneer Al-Khabbaz since he has a wealth of information on various topics. On a practical side of things, helping around the house maybe try preparing a meal myself. Going to the masjid at least a couple of times every week. Praying on time and practically trying my best to stay away from all kinds of sins (practicing muraqabah).

Brother, this 'among you' is simply an expression to suggest that the Ulu l-Amr have been raised among the people and have lived with them similar to the ayat in the Qur'an when Allah says that he had sent amongst the mu'minin a 'rasul' from 'among themselves' (see below example). لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًۭا (Qur'an 3:164) You are making an assumption that Allah is addressing the 'Ulu l-Amr'. Brother you need to understand what conditional means and if you read other ayat of the Qur'an this will make sense. I will give you a very basic example in context of war. If I was to tell you 'kill the disbelievers', this is a command that one would take at face value, however if a condition is attached then it would be something along the lines of - 'if they break their covenant or are the aggressors'. It is explicit in setting up certain prerequisites and does not order one to carry out this order entirely. The ayah instructs one to obey the 'Ulu l-Amr'. There is no place in the Qur'an to my understanding and what I have come across to suggest anything to 'obey them except in circumstances' or 'to not obey them in certain circumstances '. Allah has not explicitly or rather at all mentions anything which would be a proof to imply that there are certain prerequisites before one can act on this 'amr' and take it at face value. Those conditions have not even been defined. If you disagree please quote me an ayah which explicitly sets out the conditions. 'Referring back to Allah and the Messenger' is not a condition to the obedience. Firstly, it is not even referring to the Ulu l-Amr. Secondly, even if you believe it is, it does not tell the 'mu'minin' on what basis should they obey or should they not obey. You are trying to make interesting connections. I am interested to see where you got this interpretation, can you refer to some tafasir or opinion of notable scholars. With Qur'an we should not be making up our own opinions (if this is the case with you) especially if we don't have all the contextual clues and the depth of understanding.

Let me state some points: The addresses in the first part are those other than God, Prophet and the Ulu l-Amr. If the Ulu l-Amr were addressed, it would have stated 'O those of you vested in authority' etc. In addition, why would one then be told to obey themselves. If the Ulu l-Amr were addressees in the second ayah then it means they were quarrelling and disagreeing, then would Allah command for their obedience. Does it not mean that they were right to start with? The second part of the ayah does not mean to physically refer to God and the Prophet, obviously what does that even mean one would beg. It means to refer to Qur'an and the Sunnah when it comes to an internal dispute regarding the execution of legislative matters. The Ulu l-Amr are not those who received revelation or directly transmitted the words of God to the people (as in they did not directly receive it from the Angel).The role of the Ulu l-Amr is to execute and implement the legislation as they have the deep knowledge of the Qur'an. They are not creating something new nor are not authorized to. They simply execute legislation that fundamentally goes back to God and the Prophet. This is the fundamental of an Islamic Government, the role of a ruler, caliph, Imam (whatever word you choose) can only execute the legislation which comes under their wilayah and has no authority to create their own shari'a. Now, if there was an internal dispute amongst the mu'minin, firstly we have to beg the question what dispute was it? based on the context, what the scholars suggested (as far as I am aware) is that it refers to legislative matters. The second part of the ayah which orders to refer back to the Qur'an and the Sunnah is a confirmation indeed that no one is allowed to issue, implement, play with or abrogate any law out of their own whims and desires. The source of Islamic law goes back to the messenger and God. That is why this ayah actually points back and confirms the initial order to 'obey' the Ulu l-Amr because it is them who have the deep knowledge of the Qur'an and do not recreate Islamic laws. As a general principle, the first part of the ayah is taken at face value since it is muhkam. There is no reason to imply that the second part is a condition to the 'obedience' of the Ulu l-Amr. I believe many fall into this error by a desperate attempt to reconcile. I hope this sheds a bit more light on this issue.

@In Gods Name read the above, I think it will answer a lot of your questions.

@sunnism This ayah is addressed to the believers يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ The word 'تَنَـٰزَعْتُمْ' is not just about one person disagreeing about something or holding an opinion in ones heart. The verb itself indicates a two-way relationship like between different people or parties - which means more like both parties disagreeing, quarrelling or a disputing with each other over a matter. If you know a bit of (sarf) morphology grammar you would understand what I mean. I just wanted to clarify what you meant when a mu'min disagrees with a ruler. Do you mean an internal dispute amongst themselves concerning a matter? If there is a general established (muhkam) ayah, we take it at the face value unless it has been abrogated or there is an ayah to prove that there is a specific condition. The opening ayah sets the general principle to obey the Allah (سُبْحَانَهُ وَ تَعَالَى), Prophet ((صلى الله عليه وآله وسلم)) and the Ulu l-Amr. When Allah orders one to obey, there should be no possibility of misguidance or error. If a ruler has executed and established certain rules be it legislative or even political, there cannot be any possibility of error as it implies that Allah (سُبْحَانَهُ وَ تَعَالَى) commands us towards error. Firstly, the disagreeing, quarreling part does not set a condition on the obedience of the Ulu l-Amr. If there was a condition it would have been explicitly said, 'obey them (Ulu l-Amr) except if they cause you to disobey God' etc. Secondly, the disagreement and quarrelling is addressed to the mu'minin not to the Ulu l-Amr. What makes more sense is that this ayah instructs those who have any dispute and disagreement regarding a legislative matter to refer to the Qur'an and the Sunnah as it is the source of legislation. The Ulu l-Amr after the Prophet ((صلى الله عليه وآله وسلم)) are those who are the most capable and fit based on status and merit to understand the desired and hidden meanings of the Qur'an and to ultimately implement the legislation. Think about it this way, why would Allah (سُبْحَانَهُ وَ تَعَالَى) tell the mu'minin to first obey the Ulu l-Amr and then refer to the Qur'an and the Sunnah if they disagree with anything or a matter. It is totally unrelated because Allah (سُبْحَانَهُ وَ تَعَالَى) is not contesting the credibility of the Ulu l-Amr and the validity of their execution of the legislation. The Ulu l-Amr are not even the addresses in this ayah. If this ayah is general in its applicability to the rulers. Why has Allah (سُبْحَانَهُ وَ تَعَالَى) only addressed the mu'minin and not the Ulu l-Amr? if confusion arises shouldn't the rulers also refer back to the Qur'an and the Sunnah. Does it not suggest that the Ulu l-Amr don't have any disagreements and whatever they execute already aligns with the Qur'an and the Sunnah. I hope this is detailed enough to resolve your confusion.

Okay then why do we rely on ahadith and the fatawas of the 'ulama? why are there differences amongst them? Can we say that Qur'an itself suffices. At the end not all the details are mentioned. Otherwise why require different schools such as Hanafi, Maliki, Hanbali etc. Can you also explain why they have differences amongst them? Have you wondered why the differences emerged? Not just in Salat but in other rulings as well. I just think you cannot consistently apply your assumption to other scenarios that is why it holds no weight. Someone can also demand the same answer why Allah has not explicitly mentioned everything in the Qur'an? this is not about just about understanding, there are details that are not mentioned. Read the ayat in the Qur'an 4:59 (Ulu l-Amr).

The issue with your argument is that your assumption is not consistent. It alludes to the point that every important or major issue that relates to the pillar of faith (be it theological, political or jurisprudential) in nature should be mentioned explicitly in the Qur'an. You cannot consistently apply this same premise to other important Islamic matters, those which also fall under the pillars of faith. If you can manage to be consistent then I would give your argument a lot of weight. Wilayah is one of the main pillars of the Shi'a sect - Allah (سُبْحَانَهُ وَ تَعَالَى), Prophet Muhammad ((صلى الله عليه وآله وسلم)), Imam 'Ali (عليه السلام) and all the twelve Imams are included. It means that we give absolute obedience to the Allah and these authorities meaning we obey them unconditionally as they are protected from errors and mistakes. Why is it that even with matters pertaining to jurisprudence, even with those that are the pillars of our faith such as prayer, zakat, hajj etc. There is a difference of opinion amongst different schools in how it should be performed exactly. If these are the pillars of our faith and our salvation depends on us correctly performing it then it should be mentioned explicitly in the Qur'an. I am using your same argument. Why do we have so many schools that emerged based on their differences in grasping and understanding God? Why do some schools believe that He can be seen whereas others believe He has no form or shape. Why was the issue of free-will or determinism not explicitly mentioned in the Qur'an, maybe if it was it could have prevented the differences in opinion. The concept of Wilayah is clearly there in the Qur'an, there is a plethora of evidences suggested by our scholars and ayat which you can look into. If you explicitly want the names of the Imams (عليه السلام) mentioned, then it goes back to your premise being inconsistent. If you wanted Allah (سُبْحَانَهُ وَ تَعَالَى) to explicitly mention this then he should also explicitly mention everything else that comes under the pillars of faith. I do not contest the wisdom of Allah when it comes to these matters and I believe there is a reason for which I cannot speak for.

Anyone who understands the science of addiction would know that a course can never claim to cure ones addiction. The process of rewiring your brain cannot be done in a few weeks according to science. I am expecting that such courses can provide the basic tools on managing addiction.