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In the Name of God بسم الله

Luqman72

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About Luqman72

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  1. Luqman72 illness is bad. Muhammed-mehdi Is it always bad ? How about the illness of a believer, which brings him closer to Allah سُبْحَانَهُ وَ تَعَالَى or a test or purifies him / Allah سُبْحَانَهُ وَ تَعَالَى gives him this instead of the (eternal) Hellfire ? And let's say a completely evil person get's ill. Is this illness or this happening of illness, or this having of illness a bad thing ? Just a brother trying to learn _____________________________________________________ ^^ Whys is illness bad? I am using "bad" as 1 "ontologically less preferable than health" (its an inferior state to health) and 2 "bad" as that which ought to be avoided. I am coming from a science angle, its my pet theory. We exist insofar as we are tuned to avoid illness etc. If we didn't, then we would die out a s a species. "A faithful friend is the medicine of life; and they that fear the Lord shall find him. " Ecclasiasticus 6:16 http://apocrypha.org/ecclesiasticus/6.htm For me this basic self interest, and the community's interest which relates to it, is part of the foundation of our moral codes. Breaking bones is painful for a reason - either God or "science" put it there, as it is a survival mechanism. Just look at the trouble people with insensitivity to pain can get themselves into (its a medical dirorder where the victim basically feels no pain). And also, just look at the law codes, where breaking peoples bones is almost universally prohibited. I see a link. Morality stems from the need to "protect" and "safeguard" individual and community. Anyone who knows about taqua (piety) knows that the meaning encompasses these things . Ok. taqua also has sacred and supernatural aspects, but there is a secular or scientific dimension too.
  2. Salam IMO there are some things which are more certain, like health is good and illness is bad. As for all those social rules and conventions, they can be assessed on how they affect people or groups of people. But scientifically, comparing in such complex situations as war, the right or wrong side to take etc, its impossible to calculate except by using rules of thumb and general principles. There is a 3 body problem in physics and maths, they can barely calculate simple orbital systems which are chaotic or sensitive to minute influences. So wholescale computation of societies is impossible. However,in Koran it advises look for signs. So also a believer reminds people of Allah, and His mercy is often evident. So look at the believers, their health, well being etc, their manners and satisfaction in life, freedom from addictions etc. And their social policy of fair dealing, not dealing in haram (harmful) things etc. Then you can advance a theory that Muslims will be "well looked after" by the system they adhere to - the koran is "hudu lil mutaquin" gentle, benign guidance to the pious. I read a Shia book on taqua (piety, God fearing) - basically it involves removing oneself from harm, naturally and supernaturally... so to speak. So even a secularist scientist must appreciate Muslim values, if "health and well being" are treated as axiomatically good...
  3. Salam thanks for the video, I personally believe in peace. On the issue of disunity I would blame it no on the devil, rather than any particular person. More diplomatic. Also there is the issue of physical entropy - unusual and beautiful objects such as life itself are subject to decay and need energy to maintain them. Likewise with faith, its a wonderful religion, but over time things tend to branch out and fragment according to the laws of nature?? I hope you don't mind me posting, advice from my teachers is to try to associate with believers.
  4. I'm a sunni hope I can post here freely. My initial thought was "he thinks Sunnis are the "lower self""as nafs in some though is the lower aspect of the soul, or at most the human aspect rather than the divine "ruh". But it seems this is possibly wrong, thank God. After reading the thread if the teacher is being insightful and profound than we're like brothers, maybe he is saying that the "nafs" of the shia leads indirectly to sunnism, in the sense that as koran says a peoples condition wont change till a nation changes itself. That sound odd, but if nafs is to be overcome (https://en.wikipedia.org/wiki/Nafs#Characteristics_of_nafs) and unless its overcome the world will appear with more imperfections (eg fiqh at odds, disputes etc). In a commentary on jihad against the self in a collection of 40 hadith Ayatolla Khomeni says if one is virtuous the darkness in life will recede and the angelic forces come to predominate. So what I mean is that maybe the teacher is concluding sunnis are not to blame, but rather the nafs of the shia causes the cosmic manifestation to show with more conflict and disharmony such as the shia / sunni divide. A muslim often takes the blame on himself - I think an Imam said don't fault find focus on yourself, that's enough for you ( I read that in tuhaf ul uqiool). If all of our nafs, sunni and shia (eg tendencies towards backbiting, malice, pride etc) was more controlled then there would be more harmony and light? And the devil of division would lose power over the community? ANother saying tram tuhaf is "don't dispute lest you lose splendour" - there is another saying: that the believer reminds people of Allah by his appearance. So the splendour of if the shias is brighter, more immaculate, maybe there would be less mistrust? Now I just add a don't want to characterise you all as primarily sinful, just to say that would be my guess, take part of the blame so to speak.
  5. Hey thanks for the answers I have been away soooo long. Sorry for the late ty.
  6. As salamu alay cum. I am wondering what if Shia come to take Mecca one day? What would be their attitude towards Sunnis and other groups for example. I have read that non Shia can be treated as non believers, for example in some Shia books (like "essence of life" -/ "ayn al hayat") this seems to be indicated, but I am not sure of the legal weight of this or the interpretation I have. I am obviously not qualified. But then there are "less orthodox" the Sunnis (afaik) like the Ahmadis. I am wondering of the legal status of non Shia, especially for the rites of haj. For example I heard that the Taliban regarded Shia as non Muslims, sometimes at least. If a Sunni alim regards Shia as non Mulsims, would his followers through taqlid be regarded as sound for the rites of haj etc? Where is the line drawn and how? I am presuming that non-Muslims aren't allowed on haj. The purpose of this thread is that although I am a "Sunni" I am not a terrorist supporter and don't like to see killing in Iraq and Syria, but if Iranian backed Shia rule expands (hypothetically) I am wondering how much spiritual weight I might be giving to a "madhab" or school which may or may not respect my choices or school of fiqh. At these times I would like to also extend apologies for any terror, plus pay respects to the martyrs of the Shia tradition. This may seem like mere words, but its all I can do at present. Thanks in advance, Luqman72.
  7. Salams, http://www.robocup2016.org/en/ As far as I know teams from Iran won at least two of the commpetitions... heres some youtube clippage from the small sized league final (theyre not remote contriolled but running from sensors and software installed).
  8. I think that most scientists are atheists for many reasons, some cuturally accidental and some related to focus (on the akhira) in Islam. So things like america having top universistes is related to conquest, enlightenment and the age of reason etc - all coming to click together to create the conditions. Another reason is that some of the ulema are suspicious of intellectuals. In fact sometimes anti intellectual (not mentioning sects or madhabs). The common Muslim may be taught to thank God (ultimate cause of boons and blessings) but not to understand or delve into the material conditions (proximate causes) to prevent him becoming atheist and thinking "proximate causes are all there are..." like an atheist might. "Rabbana atina fid-dunya hasanatan wa fil 'akhirati hasanatan waqina 'adhaban-nar." "Our Lord, give us good in this world and in the Hereafter, and protect us from the torment of the Fire." (2:201) The good of this life involves a culture or ummah relating to the proximate causes the scientist, engineer and technologist etc know about. There might be a take on the quote "seeking lawful earnings is the personality (ie good character)." For science and technology to be lawful (not halal as such but have a causeal relationship to action in a lawful manner, in terms of regularity and causation) you have to respect the mechanisms and methodology which produce it - (i.e. science and tech) - .... a hindu once said "To not work for 8 hours a day, but to expect more, is the tendency of a gambler".
  9. I have same issue as the OP. I think this is because I am quite warm and expected it from others. Now I try to mind my own business. I have low self esteem in some ways, and i read such people try to make up for it by pleasing others - being smiley etc. Maybe they dont apprecate this? Another source i go from for wisdom - tuhaf ul uqool - is a quote along the lines of "the deeds of these are lost: ...(and...) those who do not have intellect to deal with the people in a well mannerd way..." and another "What is worse that this? (a bad predicament mentioned)... it is that you hate the people and the people hate you." Another line of reasong is from quran, it is said iirc that Iblis will mislead most people - so some anti sociality may be destined (qadr) - and theres another quote I remember - contentment is riches. And the best jihad it to anticipate the great relief. Another source says try to associate with the believers, and its also mentioned you ought to try to be with the people of forbearance... if you cant do it in the RW, then you can compare yourself with them because you tent to become alike those you compare yourself to. I think if youre putting your trust in a world which is passing away too much, that youre liable to being cheated by it. Now I try to find sakina in zikr and not expose myself to risk, as a stock broker would say.
  10. I read a hadith once where marrying the faithful is advised. So is that "breeding for faith"?
  11. My personal take on this is I used to try to learn and practice martial arts for self defence, but ended up trying to save myself from fitnas in by dodging and ducking punches etc at the last instance, last minute. The attraction of Islam for me is that of taqua - to protect and preserve oneself from troubles - via a life of faith and practice of the lifestyle rather than trying to be the next Bruce Lee, or Claude van Dame. I am a lot more healthy and safe at present than I ever was before. I live in a big city and appreciate how tough things can get for some people. I personally feel blessed and privelaged to live in relative safety - ma sha Allah. I'm in my 40s too, and I know that statistics are on my side to a degree too, but theres no doubtijng that faith (iman) helps with trusht and security (amana, I think it is).
  12. I read in a shia book "methods of salat" that intentionally pointing the finger, or saying ameen, or crossing the hands (iirc) invalidates salat. What I want to know in a mere intention to point the finger enough, or does there have to be a "knowledgable intent" - i.e. to know it breaches rules and to intentionally breach them? I heard of "formed conscience" in the Catholic Church - they say they teach and you then know, just by reading or hearing. For me thats epistemological externalism, the basis and justifications for knowledge dont have to be known internally to the person. So... I am thinking, there're so many madhabs all preaching this and that (no offence meant) how am I personally supposed to know the objective truth? I take lesson from the biblical "by their fruit you shall recognise them" - but its harly a certain method, especially when it comes to specifidc details of salat... I personally believe that because of the historical seperation from Muhammed (saws) to me I have some excuse for not knowing the details of correct salat, and therefore a can hardly have complete intention to breach salat (who would do that?) even if I externally know what various teachers and madhabs rulings are.
  13. I live in a sunni area. I never seen so many muslims. Is this usual, millions suddenly appear from nowhere? I think they have to hold 2 seperate jumma (friday) prayers, and maybe 5 seperate eid prayers, yet at fajr normally theres maybe 20 people attend if that.
  14. OOps sorry this was posted in the wrong forum. Meant to be new converts...
  15. I think the outer world is created "bil haq" i.e in, of and via truth. http://corpus.quran.com/translation.jsp?chapter=14&verse=19 For me that is disclosure in this sense, the truth of phenomenal and noumenal being. (manifest appearance and hidden physical reality). As it was is and will be. You are right - i think - that inner nature (fitra) can be disclosed through piety, belief etc. But also the external objective truth can be disclosed also, we are "in the know" about the facts around us. This contrasts with the belief deaf, dumb and blind, and the being curtained or veiled which is mentioned of those in denial. In theory at least. I believe but don't have keys to the unseen, excepting via a life of faith and a sense of real-world affirmation therein. I come from an atheist background where I got hints at some of these ideas (heidegger, kant, aristotle, rand) - so I mention my sources. Humbly. For me truth is something we can cling to or flee from, as is life. Belief in God especially, and zikr and salat, helps me "bond" to life, as a human life-form connected to its world ... coupled to its environment through thought emotion and action. This is the life affirmaiton I was seeking in the world of illusion (partying YOLO mentality etc) as an atheist but couldn't attain. I htink its said that the faithful will have a better dunya then the non believer, and a better akhira also. Therea s a hadith mentioned of Ali (as/ra) along these lines'....why do you cling to the world when you know it is passing away" etc. Also IIRC theres a saying "the best jihad is to expect the Great Relief"! That first quote is similar to the idea in the bible IIRC and St Augustine - hearts find rest in God. God is sometimes called the "rock of ages" - I am interested in the neuroscience of zikr, how it may calm the mind amidst the "noise and haste" (see the desiderata http://www.davidpbrown.co.uk/poetry/max-ehrmann.html ) Also I like the idea of Islam "fitting" the archetypes of the unconscious mind, in terms of initiation heaven, hell, wise man etc in a way thats better that the Christian ideals.
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