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In the Name of God بسم الله

SoRoUsH

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SoRoUsH last won the day on July 12

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  1. Ultimately, Faith/ایمان is a matter of the heart. You cannot force it in or out of your heart. What is most likely bothering you isn't some random video on YouTube. You've probably felt something before; a Shia (family or friend) has probably hurt you before, emotionally, and used Shi'ism to do so. That emotional hurt probably shook your heart a bit, and you're now looking to settle your heart again. So, though it's good to read and think intellectually about these issues, I would recommend you sooth your heart via good deeds, selfless deeds; and do them for the sake of Allah and His messenger ((صلى الله عليه وآله وسلم)). It's not always bad to question and wander. Getting lost and finding your way back could be quite enlightening. Always have a good opinion of Allah, and always take care of your heart and your spirit by being kind and compassionate/حلیم. Think long-term. It's okay to not have answers to your questions right away. All the best
  2. I won't express my opinion on this matter any further. I worry that I may have already said too much. If I find any relevant narration, I'll post it.
  3. This thought has crossed my mind, too. Not necessarily, because we do have a narration from Imam Ridha (عليه السلام) or Imam Sadiq (عليه السلام), which states that people should dress like the people of their time. Scholars do need to connect with people, and what they wear is important. However, what I am not sure of is where the middle ground is.
  4. I understand your points. However, isn't one's image an important part of one's presentation? For example, imagine a punk with tattoos all over, a blue mohawk, and a typical punk outfit; nothing that is technically Haram. Would we want a scholar, who embraces the punk look, to preach the words of Ahlul Bayt to us? Where do we draw the line? I worry that it is perhaps due to the Affinity Bias or some other type of cognitive bias that we are so accepting of his image. Technically, it is not Haram to dress up like a clown, either. Would we want a clown to preach the teachings of Ahlul Bayt to us? What we perceive, when we're looking at someone speak isn't just the words coming out of the speaker's mouth. We receive a full package; what they say, how they say it, how they present themselves, their demeanor, and etc. These are just my thoughts.
  5. سلام I have not watched or cared for Ammar for years. I just couldn't accept his new image as one that is scholarly and modest; with all of the tattoos and the hair implant. A man's style, what he wears on the outside, manifests something about what he thinks and feels on the inside. I feel there's a direct link between his provocative image and his provocative lectures. I worry that he's more into being provocative and "out there" than being humble and modest. I feel there's a healthy middle ground between looking like a traditional scholar and looking too Western and "cool." I tried watching him this year, but I couldn't last more than a few minutes. I'm sorry if this an unpopular opinion. But if I had a young teenage son, I wouldn't want him to look and dress and be like Ammar. Sorry!
  6. بلاء could be translated to any of the following: - Distress or thing that causes suffering - Person or thing that causes suffering - Very bad luck or miserable event - Violent sudden event such as a flood - Harm or injury that causes loss of value - woe; plague; curse; scourge; trial; tribulation; trouble; disaster; ordeal; evil; distress; adversity; calamity; affliction; pain; problem; shock; catastrophe; suffering; crisis; emergency; misfortune However, in the Qur'an, it often (if not always) implies "trial". Check for example: 2:49, 7:141, 14:6 The narrations from our Imams (عليه السلام) also indicate that it's best to view this world as a "house of trials", instead of a "life of suffering." The implications and the connotations are different. "Fie on the world, fie on the world! Indeed the Dunya is a house of trials, where God has empowered in it His enemies over His friends. And indeed the house after won't be like this (house). [The Imam (عليه السلام) was asked, where is this (next) house?]. He (عليه السلام) said, 'here' while pointing to Earth with his hand." (Implying in the ground or the grave, after death).
  7. Here's a relevant Saheeh narration: عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اَلْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: دَخَلْتُ عَلَيْهِ يَوْماً فَأَلْقَى إِلَيَّ ثِيَاباً وَ قَالَ يَا وَلِيدُ رُدَّهَا عَلَى مَطَاوِيهَا فَقُمْتُ بَيْنَ يَدَيْهِ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَحِمَ اَللَّهُ اَلْمُعَلَّى بْنَ خُنَيْسٍ فَظَنَنْتُ أَنَّهُ شَبَّهَ قِيَامِي بَيْنَ يَدَيْهِ بِقِيَامِ اَلْمُعَلَّى بَيْنَ يَدَيْهِ ثُمَّ قَالَ أُفٍّ لِلدُّنْيَا أُفٍّ لِلدُّنْيَا إِنَّمَا اَلدُّنْيَا دَارُ بَلاَءٍ يُسَلِّطُ اَللَّهُ فِيهَا عَدُوَّهُ عَلَى وَلِيِّهِ وَ إِنَّ بَعْدَهَا دَاراً لَيْسَتْ هَكَذَا فَقُلْتُ جُعِلْتُ فِدَاكَ وَ أَيْنَ تِلْكَ اَلدَّارُ فَقَالَ هَاهُنَا وَ أَشَارَ بِيَدِهِ إِلَى اَلْأَرْضِ . This world is a house of trials (دار بلاء). Living in this world comes with trials and challenges. We cannot escape them. @313_Waiter, this is the closest narration I could find to support your view. However, considering other authentic narrations, I think, it's best to translate بلاء as test/trial, which we can pass (or fail) based on the level of our faiths.
  8. Here are a couple of relevant Saheeh narrations: عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ أَبِي أُسَامَةَ زَيْدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اَللَّهِ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ عَلَى اَلدُّنْيَا وَ مَنْ أَتْبَعَ بَصَرَهُ مَا فِي أَيْدِي اَلنَّاسِ كَثُرَ هَمُّهُ وَ لَمْ يُشْفَ غَيْظُهُ وَ مَنْ لَمْ يَرَ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْهِ نِعْمَةً إِلاَّ فِي مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ مَلْبَسٍ فَقَدْ قَصُرَ عَمَلُهُ وَ دَنَا عَذَابُهُ . And مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ وَ عَبْدِ اَلْعَزِيزِ اَلْعَبْدِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: مَنْ أَصْبَحَ وَ أَمْسَى وَ اَلدُّنْيَا أَكْبَرُ هَمِّهِ جَعَلَ اَللَّهُ تَعَالَى اَلْفَقْرَ بَيْنَ عَيْنَيْهِ وَ شَتَّتَ أَمْرَهُ وَ لَمْ يَنَلْ مِنَ اَلدُّنْيَا إِلاَّ مَا قَسَمَ اَللَّهُ لَهُ وَ مَنْ أَصْبَحَ وَ أَمْسَى وَ اَلْآخِرَةُ أَكْبَرُ هَمِّهِ جَعَلَ اَللَّهُ اَلْغِنَى فِي قَلْبِهِ وَ جَمَعَ لَهُ أَمْرَهُ .
  9. Here's a relevant Saheeh narration: عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ اَللَّهِ إِنَّا لَنَطْلُبُ اَلدُّنْيَا وَ نُحِبُّ أَنْ نُؤْتَاهَا فَقَالَ تُحِبُّ أَنْ تَصْنَعَ بِهَا مَا ذَا قَالَ أَعُودُ بِهَا عَلَى نَفْسِي وَ عِيَالِي وَ أَصِلُ بِهَا وَ أَتَصَدَّقُ بِهَا وَ أَحُجُّ وَ أَعْتَمِرُ فَقَالَ عَلَيْهِ اَلسَّلاَمُ لَيْسَ هَذَا طَلَبَ اَلدُّنْيَا هَذَا طَلَبُ اَلْآخِرَةِ . Seeking worldly means to do what is good is seeking the hereafter. This implies seeking worldly means (such as money) isn't bad in itself. Rather what makes it good/bad really depends on how you spend it.
  10. This narration, as you noted, is weak. Compare it with the second narration, which appears to be Saheeh. What's missing in the second one that is present in the first one? The line: فَأَيُّ سِجْنٍ جَاءَ مِنْهُ خَيْرٌ In addition, remember the following Saheeh narration: عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحٍ اَلْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: نِعْمَ اَلْعَوْنُ عَلَى اَلْآخِرَةِ اَلدُّنْيَا . There are plenty of good that exist in this world, and there are many narrations about the blessings of Allah that exist in our world, which Allah has specifically created for our pleasure. So, though this world is a prison, in the sense that it has many restrictions for the believers, there are still plenty of good and blessings in it, thanks to the mercy and grace of Allah. We have been guided and informed how to reach for the good and keep away from the bad. We have been taught how to keep sufferings away. We don't have to suffer, though there are many restrictions. These restrictions, the walls of this prison, are there for our own safety. The walls of this prison protect us from the evil waiting to devour us, if we step out of the prison. So, we can use the blessings of Allah inside these walls to make life good and easy for ourselves, until our time comes to be lifted out of this prison. Yes. You're right. I have seen both translations, but "is" is more accurate, which helps even more to point out that life is not all suffering. There's both, together. Right. "Suffering" occurs to either test us or as a consequence of our sins. Either way, it is a thing that comes and goes. Suffering isn't permanent. Suffering isn't good in the sense that we should seek it. When it comes, we'll deal with it, but we ought to do our best to keep it away. Exactly. And this is the definition of Zuhd. We shouldn't hate this world, rather we should not be attached to it. We shouldn't chase after it, but we can thoroughly use Allah's blessings in it.
  11. Can you post the narration here please? Here, in this beautiful Saheeh narration, Imam Ali (عليه السلام), teaches us how to not suffer in the world: عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ صَلَوَاتُ اَللَّهِ عَلَيْهِ يَقُولُ: اِبْنَ آدَمَ إِنْ كُنْتَ تُرِيدُ مِنَ اَلدُّنْيَا مَا يَكْفِيكَ فَإِنَّ أَيْسَرَ مَا فِيهَا يَكْفِيكَ وَ إِنْ كُنْتَ إِنَّمَا تُرِيدُ مَا لاَ يَكْفِيكَ فَإِنَّ كُلَّ مَا فِيهَا لاَ يَكْفِيكَ . Search and work for what is sufficient, and it'll be easy. If you seek for what is beyond sufficient, such as unnecessary luxury, then nothing will suffice you, and you'll always remain in a state of wanting more, which only attracts suffering, mentally, emotionally, and physically. We don't need to suffer in this world. We can be good in this world without suffering. There are times, when to be good, we need to do what is difficult. These are the times when we are tested. These specific times come and go, and beyond them we can live easy simple lives without suffering. These special tough times strengthen us, and Imam Ali ibn al-Hussain (عليه السلام) really dislikes it for a man to live his life without any challenges or misfortune. However, this doesn't imply that all of life is or ought to be suffering. We can and should live simple lives, happy and without suffering, and we prepare ourselves for difficult times, when we are tested and must make difficult decisions. Read 94:5-6. If "life was suffering", God wouldn't tell us, twice in a row, that with difficulty comes ease. The reason that this is important is that some people mistakenly believe it's good and normal to suffer. It is not. We ought to work our way to move beyond suffering, whether through repentance and good deeds, or through seeking professional help for our mental/physical health problems, or both.
  12. Another Saheeh narration: عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: «رَبَّنٰا آتِنٰا فِي اَلدُّنْيٰا حَسَنَةً وَ فِي اَلْآخِرَةِ حَسَنَةً » رِضْوَانُ اَللَّهِ وَ اَلْجَنَّةُ فِي اَلْآخِرَةِ وَ اَلْمَعَاشُ وَ حُسْنُ اَلْخُلُقِ فِي اَلدُّنْيَا .
  13. Here's a Saheeh narration: اِبْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ عَبْدِ اَلْمُؤْمِنِ اَلْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: إِنَّ اَللَّهَ تَبَارَكَ وَ تَعَالَى أَعْطَى اَلْمُؤْمِنَ ثَلاَثَ خِصَالٍ اَلْعِزَّ فِي اَلدُّنْيَا وَ اَلْآخِرَةِ وَ اَلْفَلْجَ فِي اَلدُّنْيَا وَ اَلْآخِرَةِ وَ اَلْمَهَابَةَ فِي صُدُورِ اَلظَّالِمِينَ .
  14. I'd be careful about claiming that "Life is Suffering" is a Shia idea. It is not! It may be necessary at time, but is not always necessarily good to suffer in this world. In fact, our suffering in this world is often linked to our sins and misdeeds in this world. The narration that you mentioned is a weak one. There's no idea in Islam that suffering in this world is good or necessary. However, under certain circumstances and contexts, choosing hardship for the sake of Allah is better than choosing ease that comes with falsehood. In those specific times and contexts, the suffering is good for us and our spirits. This world is transient and full of temptations, but simultaneously, it's created for us by Allah, to enjoy it, and to use it for our benefits in this world and in the hereafter. Here's an authentic narration: عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحٍ اَلْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: نِعْمَ اَلْعَوْنُ عَلَى اَلْآخِرَةِ اَلدُّنْيَا .
  15. The following narration has been ranked as Hasan by Majlis. It is a long narration, and I'm only posting the part that is relevant to this thread. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ اَلسِّجِسْتَانِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:░ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ لَمَّا أَخْرَجَ ذُرِّيَّةَ آدَمَ عَلَيْهِ اَلسَّلاَمُ مِنْ ظَهْرِهِ لِيَأْخُذَ عَلَيْهِمُ اَلْمِيثَاقَ بِالرُّبُوبِيَّةِ لَهُ وَ بِالنُّبُوَّةِ لِكُلِّ نَبِيٍّ فَكَانَ أَوَّلَ مَنْ أَخَذَ لَهُ عَلَيْهِمُ اَلْمِيثَاقَ بِنُبُوَّتِهِ مُحَمَّدُ بْنُ عَبْدِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ثُمَّ قَالَ اَللَّهُ عَزَّ وَ جَلَّ لآِدَمَ اُنْظُرْ مَا ذَا تَرَى قَالَ فَنَظَرَ آدَمُ عَلَيْهِ اَلسَّلاَمُ إِلَى ذُرِّيَّتِهِ وَ هُمْ ذَرٌّ قَدْ مَلَئُوا اَلسَّمَاءَ قَالَ آدَمُ عَلَيْهِ اَلسَّلاَمُ يَا رَبِّ مَا أَكْثَرَ ذُرِّيَّتِي وَ لِأَمْرٍ مَا خَلَقْتَهُمْ فَمَا تُرِيدُ مِنْهُمْ بِأَخْذِكَ اَلْمِيثَاقَ عَلَيْهِمْ قَالَ اَللَّهُ عَزَّ وَ جَلَّ «يَعْبُدُونَنِي لاٰ يُشْرِكُونَ بِي شَيْئاً» وَ يُؤْمِنُونَ بِرُسُلِي وَ يَتَّبِعُونَهُمْ قَالَ آدَمُ عَلَيْهِ اَلسَّلاَمُ يَا رَبِّ فَمَا لِي أَرَى بَعْضَ اَلذَّرِّ أَعْظَمَ مِنْ بَعْضٍ وَ بَعْضَهُمْ لَهُ نُورٌ كَثِيرٌ وَ بَعْضَهُمْ لَهُ نُورٌ قَلِيلٌ وَ بَعْضَهُمْ لَيْسَ لَهُ نُورٌ فَقَالَ اَللَّهُ عَزَّ وَ جَلَّ كَذَلِكَ خَلَقْتُهُمْ لِأَبْلُوَهُمْ فِي كُلِّ حَالاَتِهِمْ قَالَ آدَمُ عَلَيْهِ اَلسَّلاَمُ يَا رَبِّ فَتَأْذَنُ لِي فِي اَلْكَلاَمِ فَأَتَكَلَّمَ قَالَ اَللَّهُ عَزَّ وَ جَلَّ تَكَلَّمْ فَإِنَّ رُوحَكَ مِنْ رُوحِي وَ طَبِيعَتَكَ [مِنْ] خِلاَفِ كَيْنُونَتِي The particles of clay, after the creation of Adam (عليه السلام), exited from his back, and they were so many that they filled the sky. And Adam (عليه السلام) looked at them and saw differences in how these particles appeared. For example, some were brighter and bigger than others. In this narration, we also learn that our Ruh is from God's, but our nature (طبیعة) is different than His. This narration conveys that our particles are not all alike. Also, imagining Adam (عليه السلام) staring at the sky, seeing billions of these floating particles, which later become human beings, is quite surreal.
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