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  1. The Importance of Leniency with Others in Your Life; Akhlaq in Your Interactions - Maulana S M Rizvi| Shahadat of 5th Imam Muhammad al-Baqir ((عليه السلام).) Monday June 26th, 2023 https://www.youtube.com/watch?v=u1a80DCQ5Lw - Some of the sayings of the Fifth Imam on various moral and ethical issues - Imān is not just an intellectual act of believing; it means a commitment to follow the teachings of Islam. - Character building is tied to the concept of imān. - To have a good akhlāq means to be lenient in dealing with the people, in words & actions - Look at the example of the parents, especially when they are in their old age - Maintaining the ties with the relatives has been greatly emphasized in Islam - Treatment of a neighbor is also important in akhlaq - Imam al-Bāqir (a) played an important role in promoting the ‘aza of Imam Husayn (a) through the process of ziyarat
  2. I believe one of the main exceptions of gheebah is when you have been wronged by someone else or oppressed. I used to be under the impression that if you are wronged or oppressed you are able to mention it to anyone you wish without restriction, but perhaps not to the extent of doing it to defame someone. However, I have recently learnt that our maraja limit this exception (ehtiyat e wajib) of gheebah to those who are able to help (I believe). Moreover, the kinds of people who are able to help are specified and limited. I believe these are limited to: 1. To a judge [or a lawyer]. 2. In an employment context to an employer 3. In the context of mental well-being or distress, to a formal counsellor. Not just anyone who may informally act as a counsellor to help the oppressed person come to terms with the gheebah or look at it, or understand it, from a different perspective, eg, a wife [or friend]. I believe this is according to Sayyid Sistani and perhaps Sayyid Khamenei is a little less restrictive with regards to the formal counsellor. Does this mean, for example if a woman is being abused by her husband, she is not allowed to mention it to her father or another member of her family who may be able to help. If someone is wronged and distressed by someone else's actions does this mean they are not allowed to 'vent' to someone they trust for their mental health like a friend, spouse or elder they trust and respect for advice? Please could someone elaborate on the exceptions of gheebah generally and specifically in the case of being wronged and whether it is only if when seeking help. This could be according to any well recognised marja you are aware of. I am aware that if there is serious oppression occurring then it is almost obligatory to publicise it to try and prevent it happening, whether it was to you or others, such as in certain countries in the world today. Jazakallah
  3. A quick search of thread topics yielded the following results: 529 threads on Mutah 334 threads on Ahlul Bayt (عليه السلام) 56 threads on Patience 46 Threads on Akhlaq 17 threads on Piety And only 11 threads on Discipline! It certainly serves as a reminder for us to examine our priorities from time to time.
  4. Asalaam Alaykum, I've been married for three months now. Prior to my marriage I used to be engaged woth my husband. I've heard alot that the beginning of a marriage is always hard because spouses have to get to know eachother. But what makes me worried is that my husband is already unkind towards me. He get quickly frustrated, angry or irritated. He told me a few times if I walk on his nerve we wouldnt last long and maybe we would have to separate. He once told me I will hit you. Whe I want to tmjust talk with him, sit with him or have a romantic moment with him ( I find this is normal, especially since we are newly wed) he get angry or irritated and rejects me in a way. He does this by saying he is not the mood or he doesnt have time or he has something else to do. I dont feel welcomed in his home. This wrenches my heart to the core. What can I do? Sara
  5. The fears that were mentioned in the previous article; fear of sin, fear of unawareness, and fear of punishment can all be termed fear of Allah. This fear is mixed with love and hope – it is positive. Allah describes the prophets as those who: “deliver the messages of Allah and fear Him, and fear no one except Allah.” (33:39) Therefore, one should only fear Allah; all other fear is satanic fear. This means fear of anything other than Allah stems from Shaytan. Allah says: “That is only Satan frightening his followers! So fear them not, and fear Me, should you be faithful.” (3:175) Affects of Fearing Allah These effects have been mentioned in previous articles, but here they will be delved into with further detail. The most important affect is that it prepares one to combat the obstacles to salvation and perfection. To read full article written by Shaykh Hamid Waqar click here
  6. The Prophet (SAWA) said, ‘A servant’s faith in Allah is not complete until he has five attributes in him: 1. Complete reliance upon Allah, 2. Entrusting [his affairs] to Allah, 3. Submission to Allah’s will, 4. Contentment with Allah’s decree, and 5. Patience in Allah’s tribulations. Certainly one who loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has in fact completed faith.’ [Bihar al-Anwar, v. 10, p. 177, no. 77] ‏اللهم صلي على محمد وال محمد
  7. From the 8th Imam (as) from his grandfather the Prophet (s): 6 acts are from Chivalry: 3 acts whilst travelling and 3 for other times. Muslims must have one programme for travelling and another for other times. Don't get into conflicts, eat what others eat and be easy going. After the journey don't speak negatively of your travelling companions. Now lets look at the 6 chivalrous acts: 3 for when not travelling: 1. Reading Qur'an - Our Sunni brothers read a good amount of Qur'an, we don't read Qur'an as much as we should do, especially if you are a Talaba. A Qur'an that is left closed and not read will complain on the day of judgement. 2. Go to Mosques - We must attend Mosques and Congregational prayers, but do the recommended acts and prayers at home, don't be like the Jews who only prayed in the presence of others whilst outside but never prayed at home. A Masjid which is not attended by its local residents will complain on the day of judgement. During Reza Shah's era a lot of Masjids were destroyed because they had no prayers in them. There are many Mosques in which there is a scholar but not a single person goes to see them and learn from them and ask their questions. Those who don't go to Mosques are the ones who destroy mosques, not physically with a hammer but their absence is what destroys the mosque. 3. Make friends with those who's sight reminds you of Allah for the sake of pleasing Allah - Make close friends whom become your companions, with whom you debate, attend Mosques and gatherings, approach Scholars with and bring happiness to each other. Friends who help you reach a better level in the next world. Show good ethics and provide a pleasant and enjoyable company to those around you, especially your wife and children. A woman with a husband who has bad Akhlaq is a stranger and foreigner in her own home and the same for men, then good for the couple in which both the man and woman have good Akhlaq, they live a long life together, those couples who are friends with each other. Don't be serious all the time, laugh with your family and friends. Help your wife at home and don't ask her to work at home, she isn't obligated to and the man has no right to ask her, God bless the Fathers of those women who work for their husbands out of love. They did not marry for being your domestic workers. If you don't find a friend for Allah then it is better to be alone than to be with bad people. 3 for whilst travelling: 1. Share what you have with your fellow travellers - If you have food, genuinely offer them, give them what you have, share with them. Don't do things alone. E.g. in a train, don't start reciting Qur'an or making Dua etc, its not the time and place for that, share things, eat together. 2. Husn-ul-Khoolq = Good natured, show good character, be happy, be kind, makes jokes etc. 3. Make some jokes and try to make others laugh whilst travelling - The prophet and some companions were eating dates and then the Prophet pushed his seeds from the dates in front of Ali and said "O Ali you have eaten a lot of dates" Imam Ali replied "The one who has eaten more dates is the one who has swallowed it with its seed". Makes jokes but make only jokes which are not against Sharia, even the Marja make jokes, they don't always act seriously, even Marjas make jokes. Note* translation is not 100% correct, my best effort to make his speech's message available in English. Signs of the end times: 1. People's belly becomes their God. 2. Women become their Qiblah 3. Money becomes their religion 4. Respect comes from only wealth 5. The only thing left from Islam is its name 6. Nothing is learnt from the Qur'an except recitation and memorisation, its teachings will not be practised. 7. Masjids become beautiful (made of Marble etc) but empty of spirituality 8. Hearts are not guided 9. Ulema (scholars) become the worst of people 10. In this time people will face 4 points: - People will suffer from the smell of Tyrants - There will be drought in the world - Ghulat will oppress - ? The Sahaba asked: Will there be a time when they worship idols? The Prophet replied: Every Dirhim (money, coin) will be an Idol for them.
  8. Salam all, So my mum has this cultural habit of backbiting. ALWAYS finding bad to say about someone in one way or another. Even those who have just died. She just focuses on the bad they have done. I have tried telling her politely for a long time. She would get angry and say "are you my mother or am I yours". It is literaly doing my head in, I feel like running away from home. I like can't take it anymore. If she does it sometimes, I'll be like mum, please just leave it, or change the subject, or defend the person. But how do I get her to break this habit? and I don't want to even listen to it! arghh please help, can someone advise me on what to do and how to? I just wish the ground would swallow me up right now, honestly. I don't even feel like eating because I am just so put off by this.
  9. The Howza ilmiya of England receives Dr. Shomali for some lectures and lucky for us, the Islamic Centre England has uploaded all of the lectures on Akhlaq, Islamic Theology etc. Please have a visit to ICEL, the YouTube Channel. https://www.youtube.com/user/islamiccentre1998/playlists
  10. A short ranty post today, for those who have any 'gheerah' (I'm not gonna translate, go look it up) left in them for their religion. If you care about your faith, go email your mufti today and ask him why people are not held accountable, as their are in material matters, for their moral and spiritual sinning. Why do we have people walking freely in the streets who go hajj every year, go walking (or sky diving, I heard it's the new craze) to Imam Hussein's (as) shrine on Arba'een, prays 5 times a day on time in the masjid and jama'a, is extra carefull with his wudhu, yet goes to work and back-bites, slanders, gives bribes (a favourite in Iraq) and cheats people off their money? According to the Risalah of his marja' (nay, mufti), he has not committed any sin. Ten days of chest-beating will absolve him of any punishment. Cutting his head open with a machete will wash away all past (ie last year's) 'blindeness'. Why are we not held accountable for our moral sins? Aren't we spiritual beings before we are material beings? Why does the risalah of the muftis read like any other material book of jurisprudence? Answer is simple. Because it's the Akhbari muftis who made sure fundamental subjects like akhlaq and irfan and Quran are not taught at the seminary as MAIN subjects for the scholars to derive social laws based on man's spiritual reality. Good luck.
  11. salamon alaykum, Syed Mohamad Baqr Alsadr in his book (Fiqh Alkhlaq) started with this question: is there a relation between fiqh which deals with laws ,halal and haram and the akhlaq which deals with attitudes and refinement of relationships? Syed Mohamad described 4 ways through which we can establish a link between the 2 fields but i am going to mention only one of them: Fiqh is about Sharia laws and the shari'ah laws are about implementing the divine justice, not the personal or cultural likeness , and thus Fiqh is about the divine justice. It is clear for the experts that justice is essential topic in Akhlaq in a sense that akhlaq train the person to be aware about the goodness of justices and the ugliness of injustice Syed concluded that Fiqh originates from akhlaq in general and the justice specifically The book is in 2 parts covering the akhlaq sense in the mustahabat and makrohat How much can the lack of knowledge of fiqh can affect the person piety ? Imam Ali said "ÞÇá: ÅíÇßã æÇáÌåÇá ãä ÇáãÊÚÈÏíä¡ æÇáÝÌÇÑ ãä ÇáÚáãÇÁ¡ ÝÇäåã ÝÊäÉ ßá ãÝÊæä" and said "ÇáÚáãÇÁ ÑÌáÇä: ÑÌá ÚÇáã ÂÎÐ ÈÚáãå ÝåÐÇ äÇÌ¡ æÚÇáã ÊÇÑß áÚáãå ÝåÐÇ åÇáß¡ æÅä Ãåá ÇáäÇÑ áíÊÃÐæä ÈÑíÍ ÇáÚÇáã ÇáÊÇÑß áÚáãå¡ æÃÔÏ Ãåá ÇáäÇÑ äÏÇãÉ æÍÓÑÉ ÑÌá ÏÚÇ ÚÈÏÇð Åáì Çááå ÚÒøæÌáø ÝÇÓÊÌÇÈ áå æÞÈá ãäå¡ æÃØÇÚ Çááå ÚÒøæÌáø ÝÃÏÎáå Çááå ÇáÌäÉ¡ æÇõÏÎá ÇáÏÇÚí ÇáäÇÑ ÈÊÑßå Úáãå æÇÊÈÇÚå Çáåæì" and said :ÞÕã ÙåÑí ÚÇáã ãÊåÊß¡ æÌÇåá ãÊäÓß¡ ÝÇáÌÇåá íÛÔ ÇáäÇÓ ÈÊäÓßå¡ æÇáÚÇáã íÛÑåã ÈÊåÊßå" and said :ÞØÚ ÙåÑí ÑÌáÇä ãä ÇáÏäíÇ: ÑÌá Úáíã ÇááÓÇä ÝÇÓÞ¡ æÑÌá ÌÇåá ÇáÞáÈ äÇÓß¡ åÐÇ íÕÏøÞ ÈáÓÇäå Úä ÝÓÞå¡ æåÐÇ ÈäÓßå Úä Ìåáå¡ ÝÇÊÞæÇ ÇáÝÇÓÞ ãä ÇáÚáãÇÁ æÇáÌÇåá ãä ÇáãÊÚÈÏíä¡ ÃõæáÆß ÝÊäÉ ßá ãÝÊæä¡ ÝÇäí ÓãÚÊ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) íÞæá: íÇÚáí¡ åáÇß ÇõãÊí Úáì íÏí ßá ãäÇÝÞ Úáíã ÇááÓÇä
  12. (salam) I've posted this before but I'll repost it here as this is the more appropriate section (and in case any one missed it you can read it). http://ahlulakhlaq.w...taining-akhlaq/ --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- The Holy Prophet (pbuh) and his Ahlulbayt (as), the pinnacle of creation, were sent down to complete the infallible religion of Islam. To do this they themselves must be infallible so that no flaws arise. So what does this have to do with Akhlaq/Mannerisms? To first attempt to even improve our Akhlaq we must have something to compare it against so that we know what level we're at and what needs to be done for this improvement to happen, in practical terms. What better comparison than our beloved ma'soom? Because they do not sin, they are perfect in every way. They are our set examples, like our fathers we must obey them but also make it so that we try to be like them in every aspect. We know that they are perfect and therefore the level of Akhlaq shown by them is second to none. So by accepting their perfection in all aspects is the first step to improving our selves. Qu'ran & Hadith Allah (SWT) speaks about the importance of good conduct in the holy Qu'ran: 'And say to My servants (that) they speak that which is best.' (17:53) 'Worship Allah, and do not associate partners with him. And be good to your parents, and the relatives, and to the orphans, and to the poor people, and the neighbor that is close to you and the neighbor that is not close to you, and your companion on the journey.' (4:36) These verses remind us that we must show good conduct and morals especially to others e.g. Parents, neighbors, orphans, relatives, friends and even enemies. If akhlaq wasn't important it wouldn't be highlited in the Qu'ran. There are also numerous Hadith about Akhlaq, I will post a few that highlight that this is no small matter but rather Akhlaq is VITAL to our religion, as I will explain. The Holy Prophet (pbuh) has said: 'I have been sent by Allah to teach people good manners.' Imam Ali (as) said, 'O Believer! This knowledge and good manners are the value of your soul so strive to learn them, for however much your knowledge and good manners increase, so will your value and worth accordingly.' Sulayman-ibn-Mahran said that he visited Imam Sadiq (as) while some of the followers (Shi'a) were attending him (as) and he heard that the Imam (as), addressing them, said,'(Behave) to be as ornaments for us and not to be against us as shame. Tell people of goodness, and protect your tongues and hold it from excessive talk and offensive speech.' Just by using a few hadith to back up what is in the Qu'ran and we find akhlaq is a 'must' and not to be taken lightly. As well as looking at the example set by our beloved (as). Lets go back and take a look at the time the Prophet (pbuh) had not yet announced prophethood. You'll find that their akhlaq was perfect, they became known as the honest & trustworthy and this was shown through their actions. If the Prophet (pbuh) had bad Akhlaq, nausubilah, then people would have doubted the Prophet (pbuh) at a later date. This example is perfect as it shows akhlaq, in fact, is everything.. If a 'religous' man/female has no akhlaq then people would be turned off, not just by you but Islam as well. So please for the sake of your lord and his chosen faithful servants keep good Akhlaq in everything you do and everyone you meet..Including... SHIACHAT (wasalam)
  13. (bismillah) Some of us who are keen travelers, yet find themselves a bit short on cash these days, could try this as an alternative: spiritual travel; the alternative destination being: the imaginary world, or world of spirits. And the means of transport: Sujood (prostration). In prostration we are in the highest form of submissiveness and nearness to Allah (swt) (in a physical, material sense). We become small, as our bodies curl up like a baby curls up in the womb; and we are at the lowest point during the sequence in prayers, our foreheads touching the cheapest materials (clay). Some even reach the point where they feel like their foreheads demand them to prostrate. They feel emotionally defficient if they don't prolong this moment until that defficiency is satisfied. This is the travel of the believer. So brothers and sisters, lets perfect our sujood to the Almighty, Who is the Perfect and Self-sufficient, Giver of Life and Insight in this world and the next, and on Whom all depend. (wasalam)
  14. The Difference Between ʿIrfān (Practical Gnosis)1 and Akhlāq (Ethics)* By: Ayatullah Sayyid Kamal al-Haydari Translated by: Shia Translation (www.shiatranslation.org) Original Source Introduction It is necessary to distinguish between Practical Gnosis (ʿirfān) and the science of ethics2. The science of ethics can be summarized in one phrase: "[What] ought to [be done] and ought not to [be done]." Likewise, we find that practical ʿirfān also constitutes this expression. Practical ʿirfān is what elucidates and clarifies a person's connection, duties, and relationship with respect to himself, the [temporal] realm, and God. Practical ʿirfān is similar to ethics in the sense that they are both a practical/applied science, though they are not without disparities. Martyr Mourtadha Mutahhari outlines the content and meaning of practical ʿirfān as follows: "The practical teaching of ʿirfān is also called the itinerary of the spiritual path (sayr wa sulūk; lit. 'traveling and journeying'). Here, the wayfarer (sālik), who desires to reach the goal of the sublime peak of humanness – that is to say, tawḥīd – is told where to set off, the ordered stages and stations that he must traverse, the states and conditions he will experience at these stations, and the events that will befall him. Needless to say, all these stages and stations must be passed under the guidance and supervision of a mature and perfect example of humanity who, having traveled this path, is aware of the manners and ways of each station. If not, and there is no perfect human being to guide him on his path, he is in danger of going astray. The perfect man, the master, who must necessarily accompany the novice on the spiritual journey according to the ʿurafāʾ (Gnostics), has been referred to in their vocabulary as Ṭāʾir al-quds (the Sacred Bird) and Khidr.3" This, however, does not entail an overlap between the subjects of [practical] ʿirfān and the science of ethics, as in fact there exist numerous differences between them: The First Difference The science of ethics elucidates the path for the person unaware of the moderate path and of the direction to which he must turn. There exists a right and left path, in addition to a moderate path, as well as a "straight path." The ethical theory which governs us till this day states that the best of paths is the moderate one, and that the path of negligence (ifrāṭ) as well as the path of exorbitance (tafrīṭ) are [equally] invalid. Hence, the correct path is one of moderation. Therefore, the aim of ethics is to place the wayfarer on the moderate path, towards the Exalted God, and this is where the role of the science of ethics concludes. The [role of] practical ʿirfān initiates at the concluding point of the science of ethics, whereby it instructs the wayfarer to gradate on the pathways towards the Exalted God; that – after standing on the moderate path – how one ought to traverse and continue his/her journey, what barriers one may face, and how one can ascend to the Almighty and Exalted God. These are the roles of practical ʿirfān. Hence, one must not suppose that there exists an overlap between these two sciences, for ethics places the human on the avenue and path, whereas ʿirfān guides and instructs one who is already on the path whereupon [the person] can elevate and ascend towards the Almighty and Exalted God. This is [what is referred to as] the stations of the travelers upon the path, the stations of the people of Gnosis, and travelling and journeying (sayr wa sulūk) to which our Sheikh and teacher Jawadi Amoli describes as being 'the cord' (The Book of God, a cord stretching between heaven and earth.4)5 God Almighty did not give the human this cord to cling on to and remain stationary, burt rather, for the him/her to take [with] it and ascend to the [lofty] spiritual stations and levels. Therefore, the first and foremost difference between ethics and practical ʿirfān, is that the former places the wayfarer on the moderate path, while the latter takes his/her hand [and helps them] to ascend to lofty stations. The Second Difference The science of ethics speaks on every matter and is not exclusive to those who believe in tawḥīd (Doctrine of Divine Unity), for there exists a number of theories which don't believe in tawḥīd but believe in an ethical theory. The axis of practical ʿirfān, however, is to [establish] a connection between the human and God Almighty. Hence, there is a fundamental aspect in practical ʿirfān which is absent in the science of ethics. The Third Difference The science of ethics is stationary, whereas practical ʿirfān is dynamic. Thus, the science of ʿirfān is described as "the science of sayr wa sulūk," for it is void of stagnation and stillness, contrary to the science of ethics which is a set of principles, concepts, and issues confined to "[what] ought to [be done] and ought not to [be done]." The Fourth Difference Practical ʿirfān begins [only] with the elite (khawāṣṣ); for, if ʿirfān initiates at the concluding point of ethics, then it is necessary that the person first be ethical and [stationed] on the moderate path, and [only] thereafter may one become a gnostic (ʿirfāni). -------------------------------- [1] The meaning intended by the author is practical gnosis as opposed to theoretical gnosis. (Trans.) [2] The meaning of ethics that is intended by the author is normative or prescriptive ethics which is defined as, "normative ethics, that part of moral philosophy, or ethics, concerned with criteria of what is morally right and wrong. It includes the formulation of moral rules that have direct implications for what human actions, institutions, and ways of life should be like." Encyclopedia Britannica, "normative ethics" entry. (Trans.) [3] An Introduction to 'Irfan, Martyr Murtada Mutahhari. [4] Biḥār al-Anwār, v. 10, section 20, hadith 18. [5] This is an excerpt of what is known as Ḥadīth al-Thaqalayn (hadith of the two weights). (Trans.) * Source: Al-ʿIrfān al-Shīʿī: Ruʾā fī Murtakazātih al-Naẓariyyah wa Masālikih al-ʿamalliyah (Shi'i Gnosis, a Survey into its Theoretical Foundations and Practical Pathways), p. 82.
  15. (salam) Hey what's good my SCing fam? Yeah so I'm back, my deadlines etc are all over alhamdulilah but I have exams left to revise for and other things to do, Insha'Allah. Pray for me! So my first post back is something I wrote on my blog, it's to do with friends in general and what they mean to each and every one of us. It's not a hadith driven entry or anything, I just explain my experiences in university and what I deduced over time. Insha'Allah it's beneficial as that's the only reason I write. http://ahlulakhlaq.wordpress.com/2012/02/19/for-god-alone-we-walk/ (wasalam)
  16. Ya’s is the opposite of hope. It stems from incorrect beliefs. When one has an incomplete belief about Allah and his infinite mercy he will not have hope. This will lead him to disbelief; it can be said that only the disbelievers have complete ya’s in Allah. Quran: “Do not despair of Allah’s mercy. Indeed no one despairs of Allah’s mercy except the faithless.” (12:87) The second incorrect belief which could lead one to ya’s is believing that one’s actions independently determine his outcome in the hereafter. The universe is created following the system of cause and effect. But, the effects are not musts; meaning that it is the divine sunnah to follow them, but He has the ability to change them. An example of this is when the fire did not burn Abraham Úáíå ÇáÓáÇã. If one believes that his actions are the only thing that will save him, he will either perform righteous deeds which will put him in danger of ‘ujb which is mentioned in the tradition: “If you did not sin I would have feared something worse than sins for you.” “What is worse than sins?” “’Ujb.” Full article: M360youth
  17. Hope is a psychological state, as is fear. It appears when one is waiting for a pleasurable event to happen; an event which is not certain. The Arabic term raja’ means waiting for something to happen; it is general and includes unpleasant events as well. But, when it is used opposite to khawf it means waiting for a pleasurable event. The stronger the possibility of the event to occur the stronger the hope becomes and the more one would be encouraged to work for it. One who is waiting for a pleasurable event is energetic and tries to fight against the obstacles which would prevent the event from taking place. The biggest pleasure that a believer is waiting for is divine satisfaction. When one has faith in Allah and divine forgiveness he will have hope and will try to obtain it. A sinner who fears divine punishment also hopes for divine forgiveness. The heart of a believer calms down when he hears verses such as: “And ask Allah for His grace. Indeed Allah has knowledge of all things.” (4:32) or: “When My servants ask you about Me, [tell them that] I am indeed nearmost. I answer the supplicant’s call when he calls Me.” (2:186) Imam Sajjad (a) said: “Master, it is not of you that you would order your servants to supplicate and then would refrain from giving them what they supplicated for,” “Since the doors of supplication to Allah are open, I know that you are to answer supplications of those who are hopeful,” “Therefore, the path of one travelling to you is short.” Full Article: M360youth
  18. In The Name of Allah ÓÈÍÇäå æÊÚÇáì, The Most Beneficent, The Most Merciful. I just wanted this post to be, like many previous ones by others who are much more better than me in Akhlaq and more entitled to talk about this than me, be a reminder that we are supposed to stay moral, intellectual and within our limits and manners while on the forum. We must not be offensive, insulting or be intimidating to others just because it is a shia forum and we are Shias; we should not be thinking that since this is a Shia forum, we are the "dons" here and no one can oppose us. After all, the names of the respective forums are "debate","discussion" and like so in a debate, obviously, we should expect some opposition to our beliefs but this does not mean we should start getting angry at the other person. I would greatly commend those who are active in the "Philosophy, Atheism/Theism & Other Interfaith Dialogue" section which, in my view, is the most respectful, clean and all welcoming forum that I have found in the whole of Shiachat. Of course, this is just my view and you may disagree. One very good example is when KingPomba who is an atheist and not a Shia, saying "in this forum, we" which shows he considers the forum his own! This is the type of spirit we should be having when debating or discussing. We all know that theological and religious discussions are sensitive and we may be hurt but we must try to keep ourselves in control and let our anger get over us. Moving to a recent problem, I believe that this "mutah crew" vs. feminists (I don't mean to offend any of the people but I am just using it because that is how people recognise others or else I am very much against these classification and stuff) is getting WAY OUT OF HAND. I think we need to stop about that. For one thing, most of those some call the "mutah crew" like Haydar Husayn and Dawud have, most probably, never even done it in their lives. All they are trying to do is to support what they believe is the right interpretation of Islam so I really don't think it is wise to be calling people "Mutah man" or other names in an insulting manner or trying to portray them as immoral or indecent people. If they were, they would be doing so everyday and, if they even did, this was what they thought right (I am NOT saying that it is; neither do I support them nor the "feminists - I am not giving any views on this topic) and, surely, the line of immodesty for them is getting into an unmarried relationship so, ACCORDING TO THEM, they are not being indecent so if you think it is wrong try to change their views by discussions and NOT insults or trying to say they are "indecent". As for the "feminists", I think we must understand that they do NOT say that Mutah is haraam; all they say is that we must not use it too frequently and only as an extreme alternative. I won't comment on who is, in my view (if I have a view on this topic), right or wrong but all I am trying to say is that: 1. We must not misunderstand each other or, intentionally, misrepresent the views of those we disagree with. 2. We must not hurl insults at the others (something both sides are guilty of). 3. If we don't agree, try to explain in an intellectual manner and if they don't understand, leave them to their condition. There is absolutely no need for you to sin yourself - through insults - in trying to do Amar bil Ma'aroof and Nahi anil Munkar (Enjoinment of the Good and forbidding the evil). I don't see much use in trying to correct others while accumulating sins on your own self. I am NOT saying any one is acquiring sins but I am just tryign to give a general advice. There is, clearly, a difference in interpretation between the two parties and there is NO problem with that but why are we getting either offensive or insulting? Why can't we treat this conflict like all other conflicts on which there is a difference of opinion - The concept of Taqleed, The concept of Wilayatul Faqih, Shia and Sunni disputes and many others - whereby we don't get so angry by the differences on these topics so why should this conflict be any different? I am, by no means, trying to say that this topic is unimportant - I agree that the right interpretation of mutah is needed as it is a moral issue and if we are on the wrong side of the coin, we would not be following the Ahlulbayt (peace be upon them all) correctly - but is the debate between Shias and Sunni, for example, more important? After all, the differences between Shias and Sunnis comprises a lot more than just one issue and even if you are wrong on mutah, you are only wrong for one belief but when it comes to the issues of Shias and Sunnis, there is so much more - including mutah - such that if we get those wrong, we may be of the dwellers of the Hell. If we don't get so hostile on these important issues, why should this topic call for so much conflict amongst the Shias themselves? INSHALLAH, I have been helpful and have NOT hurt anyone. :) If I have, I am extremely sorry and ask them to forgive me. May Allah (SWT) bless us all, our families and loved ones, guide us all to The Straight Path with His Perfect Guidance, grant us all patience, increase our imaan and may He, The Forgiver of Sins and The Oft-Forgiving, forgive all our sins for, indeed, there is neither any refuge nor any respite for the sinners except in Allah ÓÈÍÇäå æÊÚÇáì.
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