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In the Name of God بسم الله


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  1. I want to get a tattoo but I'm really fearful- 1.) I don't handle pain very well 2.) I don't know exactly what I want to get 3.) I am afraid that later in life I won't like it and it is permanent ... The other day my friend asked me to go get a tattoo with her. I declined because of the above reasons. I wish they would come up with an easier/cheaper/less painful way to remove tattoos, then I'd definitely get one. Or demi-permanent tattoos (like demi-permanent hair that is mostly permanent but will come off after several months/years).
  2. Why are they offering a guaranteed rate? I drove for Lyft a little bit a while back and never had a guaranteed rate. If I didn't have a passenger in my car, I didn't get paid. (I only did this to get some extra spending money, it did not in any way replace my day job. I got paid to take drunk people home from bars most of the time, which was okay because at least they weren't driving while drunk and endangering other people's lives. I ended up quitting because I didn't make enough to justify the pain of having drunk people in my car lol)
  3. There are a few ways to approach this. My personal opinion is that equating riba (usury) to modern-day banking systems that use interest is nothing short of qiyas. The modern banking systems did not exist in 7th century Arabia and comparing them is problematic. However, if you do believe that modern interest banking is the same as riba and is therefore forbidden, there is an alternative. I have seen at least one or two banks that do this method, but I can't remember their names (google Islamic mortgage and you should have some success). Basically the contract is written up like this: Purchaser puts a down payment (hypothetically we will say 10% of the cost) while the bank loans the rest of the cost (90%). Thus, the bank owns 90% of the house and the person owns 10% of the house. The person pays the bank, month by month, a fixed amount of rent for the 90% of the house that they do not own, plus a fixed amount towards the purchase of more percents of the house. Let me break it down with real numbers to make it easier to understand (note that this is only an example and the rates are numbers that I just pulled out of my imagination, they probably have zero basis in reality.) Cost of house: $100,000 Buyer pays: $10,000 Bank pays: $90,000 Each month the buyer will pay the bank $1,500. $500 of that money is rent for the part of the house that they do not own. $1,000 of that money is to purchase an additional percent of the house each month. So after 90 months (7.5 years) the person will own the house and cease making payments to the bank. The bank will have gotten their original $90,000 back in the form of the person buying the house 1% at a time, as well as $45,000 in rent money for the 7.5 years that the person lived in the house without fully owning it. Thus the bank will be profitable and the person paying will have avoided paying interest (if only technically). Again, please note that these numbers are unrealistic and used only as a demonstration of concept. Contact your local Sharia bank for real numbers that can be used..
  4. Zakat = That which purifies Khums = One-fifth Sadaqah = Charity Zakat is commonly thought of (among Sunnis) to be paying 2.5% of your income or wealth to charity for the sake of purification. Khums is a Twelver Shia concept of giving 20% (one-fifth) of your income or wealth to the Ahlulbayt or their representatives (i.e. the scholars). Sadaqah is charity that is given, and is frequently done for purification so is also Zakat.
  5. It is a concept from Platonism. The definition of a soul, in this philosophy, is the substance of what an object is. To give an example, think of a circle. Draw a circle. Is it perfect? Of course not because there will always be minor imperfections in writing instruments, angles, paper, etc. But you can still recognize it as a circle. Why? Because there exists the soul of the circle, a perfect circle in the immaterial world that we all recognize, and it is by which we compare all circles.
  6. Thank you. Amr bayn al-Amrayn looks particularly interesting. Will check out. I agree, it is very sad. All suffering and evil is sad, and I wish that I could change it, but I am all too aware of my own uselessness in this regard. As for those Muslims that were raised in a bad environment but still managed to practice their faith, this is a blessing from Allah in my view, and their reward is with Allah. I don't like to speculate about the afterlife too much, because it is not in any of our hands. If Allah is just, then a just reward and punishment will be dealt. If Allah is merciful, then his mercy can overcome any evil. Allah knows best what man's fate will be. Beautiful. I really love Omar Khayyam. I do not understand why believers have such a difficult time accepting the possibility (not necessarily the reality or truthfulness of it, but just the possibility) of God being the cause of all causes. Even though I have been using attributes such as "all-knowing", "just", and "merciful" throughout my posts here, those are merely constructs that can never truly apply to God. If God created everything, he created the concepts of knowledge, justice, and mercy; thus he must exist outside of them and not be bound by their definitions. Good and evil, same. God created all things, including good and evil, thus he is neither good nor evil; he is above such concepts. We merely give these attributes to God because our feeble human mind cannot conceptualize such a being without attributes.
  7. While not exactly what I was looking for, thank you. It is very interesting and gives a good perspective on the Twelver Shia side of things. What book/source is this from? No.
  8. Also, as mentioned in original post, this is [bold]not[/bold] a debate. I just want to understand the opposing side. Please explain free-will to me in a logical and consistent way instead of trying to start an argument.
  9. Also, even though I am asserting that belief in free-will makes one an Atheist, I also would like to clarify that there are many Atheists that do not believe in free-will either, they are part of a philosophy called determinism whereby all human actions are determined by previous experiences and environmental factors (instead of the pre-knowledge of God).
  10. A lot of the posts in this thread have been off-topic. Please remain on topic. Please do not post links or videos, that is a cop-out to the fact that you do not know enough of what you are talking about. Please do not make baseless accusations against another person. Please do not quote sectarian hadeeths as part of an argument (you can quote them if you are merely explaining the reasoning behind Twelver belief in free-will). Thank you. Care to explain this? They are pretty much opposites. Do you deny the attributes of God? I agree. Thanks for putting it into more eloquent words than I could have. 1.) "Rejection of free will is against common sense" is a logical fallacy. 2.) Rejecting free will is not against moral and legal responsibility. Sure, in some places where the criminal system is based on punishment, that is not fair. But in many places in the world, the criminal system is based on rehabilitation. Take a criminal and rehabilitate him so that he can re-enter society as a productive and crime-free citizen. As for moral responsibility, the Qur'an says that God will forgive whom he wills and not forgive whom he wills. Is this also against moral responsibility? It seems, at face value, arbitrary. 3.) The teacher cannot know for sure, that is impossible. Also, the teacher did not create the student nor the student's ability to either pass or fail the exam. If the teacher did, then it would be predestination. Your argument actually supports my conclusions. Knowledge has nothing to do with free-will? So, can someone choose to do something different from what God knows that he will do? If yes, then God is not all-knowing, thus there is no God. If no, then you do not have free-will.
  11. Greetings. This is a spin-off discussion from another thread where @Mansur Bakhtiari responded to an article that I had posted with the following- First of all, I want to be clear that this is not a debate. If anyone other than Mansur wishes to discuss, please keep in mind that I'm not trying to change anyone's mind nor am I going to have my mind changed. Brother, you mentioned that Shia theology does not incorporate predestination. I am not very familiar with Twelver Shia theology or sources. Many of my friends are Twelver Shia, but we don't usually discuss religion in depth, only talking about our various rituals and how they are similar/how they differ. I prefer to see all of humanity as my family and not get into nitpicky arguments over religious teachings that, in my opinion, are mostly irrelevant in the modern age. However, I would like you to clarify your statements about predestination and the ability of man to change his destiny. It seems that you believe in free-will, if I am correct? I am neither being harsh nor am I pronouncing Takfir on you when I say this (as I mentioned earlier, I believe that all of humanity is inherently good and should be treated as brothers, and even moreso amongst Muslims), but in my view, one who believes in free-will is an Atheist. Allow me to explain. We all believe in a God (I assume). To me, this God is beyond attributes because he created all attributes. However, such conceptions are very difficult, if not impossible for our feeble human minds to comprehend. Therefore, we have come up with many ways to describe God through attributes (Asma al-Husna), etc. One of these main attributes is the all-knowing. If God is all-knowing, then God must know the future since future events are part of "all". For example, I know the future in certain respects. I am 100% confident that the earth will complete a rotation tomorrow and thus the sun will appear to rise in the sky. But I am not all-knowing about the future, because that is impossible for a human. But God is all-knowing. If God knows the future, and every detail of what will happen, then the future is going to happen one way or another. It is set in stone, or "predestined" if you will. If God "knows" the future, and an event occurs differently from how he "knows" it will happen, then he does not really know the future, he is merely speculating. And if God is only speculating about the future and does not truly know what will happen, then he is not all-knowing. If God is not all-knowing, then he is not God because the very definition of God is all-knowing. Therefore, if you accept that the future is not 100% set in stone, then God must not exist. What are your thoughts? Can free-will be accepted while still believing in an all-knowing God? Can there be a God that is not all-knowing?
  12. ^ There are images of Princess Zahra drinking brandy and smoking cigarettes. Instead of denying, you could/should use the argument that she is not the Imam and therefore her actions don't prove anything about the Aga Khan.
  13. ^ We had a Shia club at my old Uni but then in the last year everyone left (because the old president sucked) and it turned into a club for like 4-5 other people (besides myself). 4-5 because the 5th never came to our "meetings" (usually just chilling, going to the movies, eatting dinner, etc all while getting all the benefits of an official university club (y)
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