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Found 6 results

  1. What is Religion! We must know about religion, what it is, to develop to know our position to it. How can we practice Islam that is a religion-not any religion but religion to the whole creation beyond derby -, without knowing about what religion is. Sure all are good and excellent followers of Islam, but Islam is a religion so what is religion again! What specific thoughts occur in you, please let us know. If it is not cool to mention I, AGAIN I AM, than maybe we should use 'you'- hmm how logical is this sentence -. Our scholars say religion has three parts-or 3 whatever - that is: Ahklaq, Aqaed and fiqh- respectively Ethic-ethical morality, belief and jurisprudence-Islamic law -. If any religion misses one of these parts, that religion is defected, handicap,or either sick but can we say it is no religion! Why Islam is the last holy religion to humanity? You have probably confronted the above question in your life! In this topic following questions should be dealt with: What is religion? What is a defected religion? If we accept the concept of religion, than why should we accept Islamic religion and not any other Ibrahimic religion; what answer is needed here? Why Islam the final stage, what can we say about the development of religion because we read in the holy Quran, some Prophets Peace upon Them said that we are muslim! Hope this topic is successful Allah will, and this 'riter a excellent host to guests participating in this topic. Please leave your view and thoughts, this servant will be frugal in using posts to develop text in this regard.
  2. Salam Alaikum, Inshaallah this writing will enlighten us all. With the prayer of success, FB/Sisters In Islam ________________________ Commentary on Nahjul Balagha Sermon 80 – The “Deficiencies” in Women by : Ayatullah al-Uzma Hajj Shaykh Nasir Makarim Shirazi In order for us to truly understand the status and character of women in Nahjul Balagha, we need to refer to the Qur’an and then understand the position of women in Nahjul Balagha vis-à-vis what is contained in the Qur’an. Without a doubt, historical events have a great deal of influence on one’s speech and if we don’t keep in mind the history behind the words of Imam Ali , then the message behind his words would be lost. Thus, the description and analysis of women he has given in his sermons must be read and understood in the light of specific historical events which were taking place that he was forced to speak about. As it has been mentioned in the discussion concerning the transmission of this sermon (as seen below), Imam Ali delivered this sermon after The Battle of the Camel (Al-Jamal) which took place in Basrah (Iraq) in the year 656 CE/35 AH and the subsequent defeat of the army of Ayesha b. Abu Bakr. In this sermon, he reproaches women, and of course the meaning of him ‘reproaching women’ are only those types of women who had launched (such calculated) attacks - those who were responsible for instigating The Battle of the Camel. Imam Ali referred to such women as having a “deficiency” and it was because of this shortcoming that they engaged in such detrimental activities. Therefore, he reprimanded them and warned the believers to steer clear of their inductions. There is no doubt that these three forms of ‘deficiency’ have their own understandings. If Allah has removed the responsibility of praying and fasting from women during their monthly menstruation period, then it is because during the time of their menstruation, they enter into an “almost-ill” period in which they require rest and they are not in a position to engage in acts of worship. If the testimony of two women is equivalent to one man than it is due to the fact that the sentiments and emotions of a woman often overpower them and they may give testimony in favour of one and to the determinant of another merely based on their emotions. A woman’s portion of the inheritance is half of that of a man only in certain circumstances when children and wives are inheriting from the man; whereas in relation to inheriting from a father and mother – in many instances – the inheritance (of a man and woman) are the same and also in regards to the inheritance of brothers and sisters and their children – their inheritance is also similar. In order words: a woman – as a mother or sister – in many instances, takes an equal share of inheritance as a man. Another reason why sometimes the man gets double the share of inheritance than the woman is due to the fact that the financial maintenance and all of the woman’s daily requirements are the responsibility of the men (in her life) and not only does the woman not have to spend her own money on the maintenance of her children, but in fact her husband must provide all of her requirements, even if a large amount of money comes to her by way of inheritance or anything else. Therefore, all of these differences (between the genders) which Islam has brought have been carefully calculated (and there are logical reasons behind each one of them). At the end of the sermon, the Imam brings a short conclusion and states that: "So beware of the evils of women. Be on your guard even from those of them who are (reportedly) good." He concludes his sermon and says: "Do not obey them even in good things so that they may not attract you to the evil things." It is clear that the meaning of ‘not obeying women even in good things’ does not mean that if they encourage towards good actions such as the prayers (salat), fasting, justice and goodness that we are to disobey them; rather it means that we must not unconditionally follow them. In other words, ‘goodness’ must be performed because it is good, and not because one’s spouse has commanded it to be done, such that onebecomes bold and they think that they now can order you to do bad things and that they will be obeyed. Even though the wordings in Nahjul BalÁgha in this section are not specifically directed to one’s wife and all women in general have been included in the discussion, however it is clear that such an issue would usually occur more so within the context of a husband and wife relationship. Therefore, what has been mentioned in this sermon - and also keeping in mind the verses of the Quran which speak on the obligation to enjoin the good and forbid the evil, and the necessity to accept that from others - applies TO MEN AND WOMEN ALIKE, and the meaning of this sermon is not that one needs to ignore the performance of good deeds! Rather, the meaning of this sermon is that one’s actions must not be done through unconditional obedience (of another person). In any case, those women with true faith, awareness, intellect and dedication (to the faith of Islam) are definitely exempt from this ruling; those women whose pleasure lies in Allah's pleasure; whose anger is the anger of Allah - such as Fatima al-Zahra - whose commands were nothing other than advising towards goodness and righteousness, and who constantly sought to attain the pleasure and closeness of the Creator. This point is also clear that when it is said: ‘be careful of even the good ones amongst them’ that “good” is a relative term and is not absolute, as one should not only not be on the lookout for those who possess ‘absolute goodness’, rather one must accept such a person’s advice and consider their council as being worth something. It is for this reason that in the history of Islam, we see men who gave great importance to the suggestions of their wives. In some of the verses of the Qurann we see that asking women for advice has actually been considered as a noble trait. For example in regards to weaning a child off of his mother’s milk, we read the following in Suratul Baqarah, verse 233: "Mothers shall suckle their children for two full years — that for such as desire to complete the suckling … And if the couple desire to wean, with mutual consent and consultation, there will be no sin upon them…" "Indeed the muslim men and the muslim women, the faithful men and the faithful women, the obedient men and the obedient women, the truthful men and the truthful women, the patient men and the patient women, the humble men and the humble women, the charitable men and the charitable women, the men who fast and the women who fast, the men who guard their private parts and the women who guard, the men who remember God greatly and the women who remember [God greatly] —God holds in store for them forgiveness and a great reward. (Quran, 33:35) This well-known verse of the Quran also classifies the spiritual proximity which one can attain to Allah as being accessible by anyone regardless of their gender – male or female: ___________ In a hadith which the late Shaykh al-Kulayni quotes in his book Al-Kafi, we read the following: The sister, by way of suckling with the same wet-nurse who also took care of and fed the Prophet Muhammad , came to the Prophet and when she entered into his room and saw him, she became extremely elated and spread her own coverlet on the ground and made him sit on it. She then began to speak warm words with him and when she was about to leave the Prophet , her brother came (this sister and brother were two of the children of Halimatul Sadiyah who was the suckling mother of the Prophet ), however the Prophet did not treat his sister (by way of suckling) in the same way that he treated her brother (even though he treated them both with respect and love). Some people asked the Prophet of Allah , “The same level of respect which you displayed to your sister you did not extend to your brother (by way of suckling) – is it because he is a man?” The Prophet replied: “[This was because] she is much nicer to her mother and father than he (the brother) is.” It is interesting to note that the companions felt that how you treat a person should be based on their gender, however not only did the Prophet not consider that as being a means of distinction (in society), rather he placed a woman - his sister, due to her upholding the Divine values and morals, at a loftier position. Full text : http://library.compassionatefather.org/En/the-deficiencies-of-women-in-the-eyes-of-imam-ali-in-nahjul-balagha/
  3. Salam 'Alaikum Allow me to introduce this page "Sisters In Islam" This page aims to provide the true teaching of Ahlulbayt regarding women issues The speeches of Imam Ali Khamenei, Imam Khomeini regarding women issues The writing of Islamic scholars regarding women issues, the concept of hijab, the importance of modesty etc And inshaallah with all this knowledge and understanding that we may gain from this page, hopefully we can combat all the misconception, superstitious thought, regarding women issues. I have met many who claim to be a Muslim but their level of understanding regarding this issue is very low. As a consequence we tend to suppress/oppress those who are weak without we realize it. And we tend to easily be influenced by the Western perspective on women issues. There are also some pages that presenting the women issue in a very distorted way in the name of Islam. So inshaallah we hope this new page will help to overcome the distorted image of Islam presented by such pages. Therefore my dear brothers and sisters, Kindly help us to promote this page, invite your friends to follow this page, and if any of you have anything beneficial to be shared on this page, please feel free to inform us https://www.facebook.com/pages/Sisters-In-Islam/385767358246015 May Allah bless you all With the prayer of success, FB/Sisters In Islam
  4. Salam dear brothers and sisters, Alhamdulillah. I find that this writing by Ayatullah Murtadha Muttahari as very inspiring indeed. Hope will benefit others too.InshaAllahhttps://www.facebook.com/pages/Sisters-In-Islam/385767358246015?ref=hl _____ Self-Negation versus Lawful PleasuresSufyan Suri belonged to a group of Muslims called Zahids and Sufis, which emerged in the beginning of 200 AH. They rejected the world, considering its blessings and advantages as temptations to beguile human beings away from the worship of God. They advocated simplicity, bordering on the bare level of survival. One day he came to visit Imam Jafar al-Sadiq (‘a) and found him dressed in a graceful white robe of expensive material. He immediately criticized it, saying, ‘You should not be dressed in such rich robes. They are not for you to adorn yourself. The pleasures and splendor of the world should not contaminate pious people like you. I mean, you should exercise restraint in terms of good food and splendid clothes.’ Imam Jafar al-Sadiq (‘a) smiled and said, ‘I would like to explain something that will benefit you both in this life and the hereafter. Besides, if you wish to gain more knowledge about Islam so that you can communicate it to others, it will be most useful; but, if your purpose is to create disharmony among Muslims, you will disregard whatever I say, as done by all mischief mongers. Listen carefully. You are clinging to the state of early Islam. Your mind carries the image of the simple lifestyle of the Holy Prophet (s) and his companions. You think that that lifestyle has become obligatory upon all Muslims until the Day of Judgment. Actually, it is otherwise. The Holy Prophet (s) and his faithful companions lived at a time when the Muslims were surviving on the bare minimum. Accordingly, their lives were no different from the rest of the believers. However, whenever a nation becomes resourceful and attains the blessings created for mankind, then those closest to Allah (SWT) deserve those blessings more than anyone else; the pious and God fearing more than the wicked and oppressive, the believers much more than the non believers. You consider it sinful for me to enjoy Almighty Allah’s blessings. Let me tell you something. Since I attained maturity, I have made sure the portion that Allah (SWT) has decided for the close of kin, the poor, the needy, the wayfarer, the captive, and whoever may have a right over me, reaches them before the sun sets. Not for a moment each day, have I disregarded or delayed performing my duties towards my fellowmen.’ Sufyan was nonplussed. He had no answer, so he got up and went to his companions, shared his conversation with the Imam (‘a). They decided to prepare a strong argument against the Imam’s (‘a) case, with supporting evidence from the Holy Quran and the Sunnah. After some days, the group visited the Imam (‘a) and said, ‘ Our friend could not present his case concerning a simple lifestyle convincingly, so we have come prepared to defeat your argument with ours on the basis of undeniable evidence.’ ‘You are most welcome to present your evidence-supported reasoning,’ the Imam (‘a) replied. ‘Our evidence is based on the Quran itself,’ they began confidently. ‘Which evidence can outsmart the verses of the Holy Quran. Go ahead. I’m more than eager to hear,’ he replied. ‘Two verses of the Quran will suffice to prove our case and belief system. Allah Almighty has praised some of the companions of the Holy Prophet (s) thus: “Though poverty did not allow them to fulfill their own needs, they regarded the needs of others above their own and helped them. Those will indeed be successful who are free of miserliness and niggardliness.” and “Though hungry themselves, they fed the poor, the orphan and the captive.” As soon as their group leader stopped talking, a person from the audience spoke up. ‘As far as I understand, you people are yourself doubtful and unsure about your own beliefs. You wish to kill all personal interest in ones property and belongings, so that people should distribute all they have among beggars like you, while you live off their hard-earned living. Besides, I have never seen you practice what you preach. You never resist taking good food yourself but want to prevent other Muslims from that pleasure.’ The Imam (‘a) silenced his companions saying, ‘Such impulsive outbursts never achieve anything.’ He then addressed the Sufis and asked, ‘You are quoting the Holy Quran, but do you know which verses have been abrogated and which revealed in their place; which are obvious and which obscure? Many people in the Ummah are being led astray because of a lack of information about the Quran.’ ‘We have to admit that we are informed to some extent, but definitely not enough.’ ‘Your problem is, therefore, the same as that of the others who are going astray. You need to be equally aware of the Ahadith, before creating a set of beliefs that separate you from those who know them. Let us discuss the two verses that you quoted. In both, the Almighty is not declaring the enjoyment of His blessings as prohibited (haram). He is eulogizing humility, generosity, and sacrifice. He is praising those people who, at a certain time gave precedence to the needs of others over their own, and instead of using their lawful earnings themselves, offered them to others in need. They would not be sinning if they did not do so, because the Almighty had not commanded them to do so, nor stopped them from it. Thus, perfecting large-heartedness and generosity, they gave away what they needed and suffered difficulties themselves. Their reward certainly lies with Allah Almighty. The verses you cited do not prove your case, because you condemn those people who use their own hard-earned money to enjoy the blessings of Allah (SWT), which the Quran does not allow you to do. Those pious people demonstrated the height of generosity and charity, but soon Allah (SWT) revealed laws determining the extent of spending on others. The new laws became obligatory on all Muslims, abrogating the earlier demonstration of generosity. Allah (SWT) restricted believers from distributing their earnings among others without satisfying the needs of their own family members, because the weak, the old, the children in the family find it difficult to endure the hardships forced upon them. For e.g., I have a loaf of bread. I give it away. My family starves, whereas, providing them with food is obligatory upon me. Some might fall ill or even die. The Holy Prophet (s) clearly enunciated the rules of charity, thus: If a person has some loaves of bread, dates, or money, which he wants to distribute, he must first share them with his parents, then his wife, children and himself, then relatives in descending order in the blood chain, and then, in fourth place, on others as charity. Charity thus comes last of all. When the Holy Prophet (s) heard that a Medinite had distributed his entire fortune in charity before dying, leaving his own family penniless, so that they would have to beg to survive, he(s) was extremely annoyed. He said that he would never have allowed him burial in the Muslim’s graveyard had he known this. My father Imam Muhammad Baqir (‘a) dictated to me the following words of the Holy Prophet (s): “Place your children first in the list of spending. Follow up with whoever is next in the blood chain.” The Holy Quran clearly states: “The pious and God-fearing are those who are neither niggardly and miserly, nor over generous and extravagant in charity, but always moderate and balanced.” Wherever Allah (SWT) condemns miserliness, He also condemns extravagance in charitable causes. Moderation is the rule. It is unreasonable to distribute ones entire wealth in charity and then pray to God for sustenance. Remember, God does not accept the prayers of such people. The Holy Prophet (s) classified the persons whose prayers are not accepted. They are: • Persons who wish their parents ill • Persons who lend their money to another without any witness or written pledge/ testifying document, thus wilfully endangering their right • Persons who pray for deliverance from their wives, foregoing their right to divorce, or being cowardly and not using that right • Persons who sit idle at home and pray for sustenance, demonstrating greed and ignorance; being blessed with the capacity to move and be active by their Lord; given strong limbs and muscles, hands, feet, eyes, ears and reason, to see, hear, think, and devise methods to use these blessings in order to earn a living. The purpose of creating these organs was that man should work hard and use them to achieve everything needed to sustain life; to progress; and dutifully obey the Divine commands as a sign of gratitude; and not become a burden on others. If man struggles and tries as commanded, sustenance is bound to follow. If he tries and does not succeed, he will still have the satisfaction that he did as was expected of him. He will not feel guilty if he tries and is destined to lose. • Persons granted abundant wealth waste it through abundant generosity, and then pray for more. Allah (SWT) responds to such persons by asking them: • “Why did you not exercise moderation?” • “Did I not command moderation in generosity?” • “Did I not warn you from being extravagant in charity?” • Persons praying for something that involves cruelty towards someone Allah (SWT) has explained the limits of generous and charitable spending, especially after an incident that took place in the life of the Holy Prophet (s). It so happened that the Holy Prophet (s) had some gold coins, which he wished to spend in charity. He did not want to hold on to them overnight. All day he kept distributing the coins until he had none left. Next morning, a needy person stood outside his door begging for charity, for alms, for help. He had nothing to offer the poor man. Verse 29 of Surah Asra’ revealed the following: “Do not shut your palm tight, nor open it so wide that nothing is left to give a seeker of alms, leaving you embarrassed and regretful.” The Ahadith of the Holy Prophet (s) support the ruling provided by the Quran. Those who believe in the Quran also believe in the Ahadith. Hazrat Salman i Farsi and Hazrat Abu Dharr are two famous pious and God fearing believers that you all have heard about. Their way of life was as described above. Hazrat Salman I Farsi used to set aside an amount that would cover his annual expenditure, in order to avoid any kind of inconvenience, as soon as he received his annual income from the Bait ul Maal. People questioned his act, saying, ‘You are such a pious person, yet you provide for yourself for a whole year. Supposing you die within a week, what good will those provisions serve you?’ ‘I may not die. Why do you suppose that I will die and not suppose that I might live for the whole year? If I survive the year, I will need the essentials of life. You do not realize that a person suffering from financial problems cannot worship or obey his Lord as peacefully and easily as one whose needs have been taken care of,’ was his wise answer. On the other hand, Abu Dharr had a few camels, and some heads of sheep. He survived on the milk of the ewes and slaughtered a sheep to satisfy his own desire for meat, feed his guests, or fulfill the needs of some one. However, he always retained his share while distributing the meat. Can you name any other person more pious than them? You have all read how the Holy Prophet (s) praised their levels of faith and piety. These people never neglected their own needs in the name of piety and obedience. Today, you people are preaching a lifestyle that disregards the needs of family, advises self-negation, detachment from the world, and distribution of all possessions in charity. No honorable companion of the Holy Prophet (s) ever adopted this lifestyle. I seriously warn you with a tradition quoted by my father and ancestors about what the Holy Prophet (s) said: “A faithful believer (Momin) is an amalgamation of strange attributes. Whether his body is cut into pieces, or all the countries in the east and west become his dominion he will be the same; thankful and obedient to Almighty Allah, because, both conditions- adversity and abundant prosperity-are equally good and honorable for him.” Do you think adversity is an essential state for a Momin to demonstrate his goodness and nobility? You are mistaken. The worth of a Momin lies in his soul, his faith and belief. Be it adversity or prosperity, he is always fully aware of his responsibilities and duties, and he performs them to perfection. This is why external circumstances do not determine his nobility; his immaculate conduct and behavior in ease and comfort, trial and tribulation, determine it. I would like to know whether my discourse until now has satisfied you or not. Do you still need further exposition of this topic?’ They did not know what to say. He felt they needed some more guidance, so he went on, ‘Let me explain it from another angle. In the early days of Islam, every Muslim had to fight ten non-believers. If he failed to do so, he was sinful, disobedient and guilty of neglecting his duty. When the number of Muslims increased, Almighty Allah mercifully changed the law, and one Muslim had to fight only two non-believers. Another perspective would be the Islamic system of justice. I’d like to ask you what laws Islam has ordained to ensure justice for the oppressed and punishment for the criminal? Let us suppose there is a petition against one of you, in court, by your wife. It complains of neglect in providing the basic essentials of life. The judge orders you to provide your wife with her rightful demands. How will you respond to that sentence, and how will you pay for her expenses? Will you declare that you have detached yourself from monetarily beneficial worldly activities and spend your time in the worship of God? Will your excuse be valid and reasonable? Will the verdict of the judge be just and fair, or unjust and unfair? If you declare the verdict as unfair, you will be openly denying the truth, besides deceiving the entire Ummah with your hypocrisy. If you agree that the verdict is fair, your excuse will become invalid. This totally falsifies your system of belief, proving it irrational, unreasonable, and impracticable. Let us now view the obligatory and non-obligatory expenditure, which, as a Muslim, one is bound to incur. For instance, sometimes the Zakat has to be paid, at other times penalties for some acts of disobedience. If the entire Ummah adopts your lifestyle of piety and self-negation, what will become of the essential financial system? Zakat is obligatory on gold, silver, sheep, camel, cow, and other domestic animals; dates, raisins and their fellow species. What will be the condition of the Zakat funds? Has not it been ordained compulsory to improve the lives of the poor and needy, and the owner to benefit from life’s blessings? The purpose of these laws is to motivate man to achieve as much as his potential allows him and enjoy the benefits of those blessings. If the purpose of religion was to negate the blessings of life and lead a life of imminent poverty, then the poor must have achieved the heights of perfection as purposed by the Creator. Thus, no one should extend financial help to them; they should be left on their own in the condition they are, so that they do not fall below that level of perfection. On the other hand, the poor should also refuse all assistance, because they do not want to lose those heights of perfection. What you are suggesting is that whoever owns any property should give it all away, distribute it among others, thus invalidating Zakat, the divine law of distribution of wealth. Let me warn you, you are treading an extremely dangerous and misguided path that is the result of ignorance, unfamiliarity with Quranic studies, and unawareness of the Sunnah and Ahadith of the Holy Prophet (s).Besides this, you refuse to accept the authenticity of those Ahadith, which do not support, propose or encourage, rather denounce your way of life, inspite of the fact that, the Holy Quran also supports the recommendations in these Ahadith. You refuse to give up your self-created version of religion, which you have foolishly adopted; a misguided way of life, which has nothing to do with Islam. Besides, you force others to adopt it! You, sadly, cannot distinguish between the abrogated verses and ordained verses; the obvious and the obscure; the obligations and prohibitions, nor decipher the fine nuances and strange aspects hidden in them, yet proudly proclaim a view of life based on the Quran. Let me question you about the prayer of Sulaiman ibn e Daud (‘a). It reads in the Quran, thus: “O my Creator! Grant me a kingdom, the like of which no other can attain.” God granted him such a kingdom. There is no doubt that a prophet cannot pray or ask for anything that is either not right or good. Neither the Quran, nor any believer, has ever declared this desire as impious, nor questioned the reason behind the desire for such a huge kingdom, unparalleled in splendor and glory. Similar is his father, Daud’s (‘a) case. Similarly, before him, came Yusuf (‘a). Yusuf (‘a) officially demanded from the ruling king, ‘Make me Exchequer of the State Treasury, because I am both honest and trustworthy.’ Gradually, he became the Administrator of the entire kingdom, ranging from Egypt to Yemen. The famine had badly affected surrounding areas. Caravans of people would come to buy grains from them and return home. There is not one incident showing that Yusuf(‘a) ever did anything wrong. He performed his duties with absolute honesty and integrity. The Quran also mentions the incident of Zulqarnain (‘a). He loved God and was loved by Him, therefore He provided him with all essential knowledge and power in the twinkling of an eye and made him ruler of all the countries in the east and west of the earth. Gentlemen! • Give up your dangerously misguided way of life and adopt the true principles of Islam. • Accept whatever God has declared as do’s and dont’s, and stop coining your own laws. • Do not interfere in matters you do not understand. • Learn from those who know. • Persevere to gain knowledge of the abrogated verses and ordained verses, the obvious and the obscure, the obligations and prohibitions. Not only will you find this knowledge beneficial, it will free you from this folly and deviation. • Distance yourself from ignorance, because it espouses the majority. Sadly, only a minority uses reason and seeks wisdom. Almighty Allah states in the Quran: “Wisdom is much, much higher than any person considered wise.”’ Source: http://www.al-islam.org/anecdotes-ahlul-bayt-ayatullah-murtadha-mutahhari/islamic-way-life
  5. As Salamu aleykum! What is the Islamic position on surrogate motherhood? Please someone help me with this question, I have Religion exam on monday 17th.
  6. (bismillah) (salam) Yesterday, I was debating with a friend about the issue of temporary marriage. We managed to get over the point that it is permitted in Islam. However, he raised the issue about the future implications of mut'ah on nikah. He argued that one who engages in mut'ah and in the future marries a different person will have a burden on his back. This burden is put when one has to mention to their partner their past sexual relations and whether or not they are a virgin. Furthermore, this argument implies that one has to confess their past sexual relationships, what is the Islamic standpoint on this issue? If yes, then, will that confession not discourage the partner from getting married due to not being chaste? If no, then, should the person lie and confess that they are a virgin or should they just find another partner that will accept this condition? (wasalam)
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