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beardedbaker

Contemporary Fiqh Is 99% Materialistic

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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.

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(salam)

You been watching these clips?

 

 

 

No scholar or resalah says that beating your chest will wash away your sins, while you are still sinning away and have no real sincerity or tawbah. No scholar says that a person committing those acts (back-biting, slander etc.) has not committed any sin. Just because it is not in the resalah doesn't mean it is not haraam.

 

Why are we not held accountable for our moral sins?

 

 

Who says we are not?

 

Why does the risalah of the muftis read like any other material book of jurisprudence?

 

 

Because that's what it is. It isn't a resalah on Akhlaq, you may want to purchase other books that have been written specifically on those subjects.

 

Wassalam

Edited by Ibn al-Hussain

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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.

 

Bismillah 

 

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.

 

 

People are not held accountable to the mufti or saahib fatwaa. They are accountable to God. A mufti does his job of telling people what their duties are, usually this concentrates on the halal and haraam since they are the primary and most important issues (foundations if you may). The risalaat have issues concerning the mustahab actions of certain `ibadaat, but not all. The mufti has not taken up the responsibility to do anything more than this. If you feel that something is lacking and someone should be doing this job (of moral and spiritual training), then you should either 'write' to the teachers of akhlaaq and `irfaan or get up and do something about it yourself practically. Every segment of society can only take up certain roles, it is not for everyone or even anyone to take upon everything. 

 

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?

 

 

Rules for backbiting and cheating can be found in books of fiqh, or q&a sections of website. 

It's not the job of the Mujtahid to force people to follow Gods laws, even God didn't force that. 

Things like this which everyone knows are  wrong do not need a fatwaa, they need a conciseness. If someone read enough Qur'an or Hadith, they would realise the wrongness of such actions, and it's not in the mujtahids hand to make those things waajib. 

 

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'.

 

 

 

No risalah has said such or addressed this issue. Q and A's are usually about permissibility that these details, in anycase, taking away your exaggerated examples, and sticking to something as simple as crying, what is the Marja' supposed to say when we have the hadiths of Ma`sum addressing these issues directly. 

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(salam)

You been watching these clips?

 

No scholar or resalah says that beating your chest will wash away your sins, while you are still sinning away and have no real sincerity or tawbah. No scholar says that a person committing those acts (back-biting, slander etc.) has not committed any sin. Just because it is not in the resalah doesn't mean it is not haraam.

 

 

Who says we are not?

 

 

Because that's what it is. It isn't a resalah on Akhlaq, you may want to purchase other books that have been written specifically on those subjects.

 

Wassalam

 

Totally missed the point.

 

My point is, these risalahs are deficient. They deal with 'minor fiqh' matters as opposed to more important spiritual things like morals and aqaed.

 

Also, even this 'minor fiqh' in itself is deficient because it's limited to an individual's relationship with God.

 

What about a social fiqh addressing juristic laws on inter-personal and societial relationships?

 

What about fiqh of women? And fiqh of education? Fiqh of banks? Fiqh of marriage? All these, slightly, pressing issues our ummah is facing?

 

These are rhetorical questions by the way, aimed at making people think and demand more from our scholars than what's currently being offered.

Bismillah 

 

 

People are not held accountable to the mufti or saahib fatwaa. They are accountable to God. A mufti does his job of telling people what their duties are, usually this concentrates on the halal and haraam since they are the primary and most important issues (foundations if you may). The risalaat have issues concerning the mustahab actions of certain `ibadaat, but not all. The mufti has not taken up the responsibility to do anything more than this. If you feel that something is lacking and someone should be doing this job (of moral and spiritual training), then you should either 'write' to the teachers of akhlaaq and `irfaan or get up and do something about it yourself practically. Every segment of society can only take up certain roles, it is not for everyone or even anyone to take upon everything. 

 

 

 

Rules for backbiting and cheating can be found in books of fiqh, or q&a sections of website. 

It's not the job of the Mujtahid to force people to follow Gods laws, even God didn't force that. 

Things like this which everyone knows are  wrong do not need a fatwaa, they need a conciseness. If someone read enough Qur'an or Hadith, they would realise the wrongness of such actions, and it's not in the mujtahids hand to make those things waajib. 

 

 

No risalah has said such or addressed this issue. Q and A's are usually about permissibility that these details, in anycase, taking away your exaggerated examples, and sticking to something as simple as crying, what is the Marja' supposed to say when we have the hadiths of Ma`sum addressing these issues directly. 

 

Ws

 

wow thanks for the minor fiqh lesson bro.

Edited by thecontentedself

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How is the chapter of `ibadaat (which makes up a large part of the risalah) materialistic? 

 

A lot of the 'rhetorical' questions you asked have been discussed and addressed by the Maraaj`i. Some are even in book form now. 

The other issues may not have gotten a separate chapter dealing specifically with them in Fiqh, but they exist amongst other discussions. If someone would sort out the way the risalaat are organised, a lot of these things could be derived. 

 

We all know that the system needs to change in some ways and adapt, also that there are some worrying flaws, but the way you and this youtube channel uploading Sayyid Kamals lectures is addressing them is not the way. 

 

In the seminaries of Qum at least, the  new mujtahids are taking on many new subjects (branches of fiqh) to tackle and practice ijtehaad in. If this continues, then there is a bright future ahead of us. 

 

For stuff related to the soul, check Mafatih, Sahifa, books by Sayyid al-Imam (ra), Sayyid Dastaghaib (ra), and other books on ethics.

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Continuously sinning and dying in that state is not going to have a good out come. Even to get shafa'a you need to meet certain criteria. "our intercession is not for those who neglect their prayers" (forget exact words of what imam sadiq alayhi salaam said but it gives the jist)

Edited by Rohani

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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?

^

Last time I checked in Quran , it said that humans were made out of mud and they reproduce , they eat and they shop, even prophets.

Worships are not only about thinking or meditating , else fasting and hajj and prayers and zakat are pointless. Worships can take many forms and physical worships are among the best, they get better if your aqidah is correct.

It is a Sufi way to neglect the physical worships, in a ahlulbayt school the prayer - physical worship- is what will get you to heaven after wilayah.

Scholars are not guardians over your morality, they are but judges. The responsibility of preserving the Islamic morals is upon every single momin, one of branches of religion that is compulsory upon momin is amr bil ma'rouf wa nahi an monkar. Morality can be affected by material things like haram food

I am not sure what is the idea behind the distinction between contemporary and ancient fiqh, there is no old and new religion, these rulings were set by our prophet and imams

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I am not sure what is the idea behind the distinction between contemporary and ancient fiqh, there is no old and new religion, these rulings were set by our prophet and imams

 

Bismillah

 

Exactly. The only thing that evolves with fiqh (noticeably) is the subjects it covers, every era presents new topics that need to be discussed, but the body and mechanisms of Fiqh seem to remain the same (at least from my limited understanding. Even to find rulings for the new issues, we would use similar principles, maybe some principles that are specific to that 'baab' of fiqh, but it wouldn't mean changing our fiqh around. Expanding maybe a better word. 

 

One thing i would like to as Sayyid Kamal Hyderi is; Who does your fiqh differ from the fiqh of others? (keeping in mind you seem to consider these other aspects too). Has the Sayed got any new rulings which are different to those of any other scholar? Has he been able to find practical places where he can show how having the 'arwah' as the focus can change the ruling?

 

Maybe if i get the chance, next time i meet him, if i do, i'll ask him in person. 

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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?

^

Last time I checked in Quran , it said that humans were made out of mud and they reproduce , they eat and they shop, even prophets.

Worships are not only about thinking or meditating , else fasting and hajj and prayers and zakat are pointless. Worships can take many forms and physical worships are among the best, they get better if your aqidah is correct.

It is a Sufi way to neglect the physical worships, in a ahlulbayt school the prayer - physical worship- is what will get you to heaven after wilayah.

Scholars are not guardians over your morality, they are but judges. The responsibility of preserving the Islamic morals is upon every single momin, one of branches of religion that is compulsory upon momin is amr bil ma'rouf wa nahi an monkar. Morality can be affected by material things like haram food

I am not sure what is the idea behind the distinction between contemporary and ancient fiqh, there is no old and new religion, these rulings were set by our prophet and imams

(bismillah)

(salam)

 

Sorry, but where in my post did I say that we should not concern ourselves with the material dimension to life and worship? is my english really that bad? Where in my post am I advocating deviant sufi approach to religion?

 

And where did I say scholars should be guardians over our morality? Shaheed alSadr was one of the first contemporary scholars to advocate social fiqh, how would that not include matters like islamic moral values are preserved in a society?

 

Anyway, neither did I mention anything about ancient or new fiqh, I'm not sure where you dug up all those issues you've raised, but they are totally beside the point.

 

I wanted to point out the deficiency in both the muftis who call themselves maraji, and also that there are far more important issues they should be occupying themselves than studying 40 years najasa and rules of doubt in salat.

 

If you're aware of Seyyed Kamal, I strongly advise you to watch all the usool lectures that have been posted on his youtube channel.

 

ws

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My major is not fiqh to study usool, I'd rather study rosalah and familiarize myself with hukm of praying in usurped place or hukum of doubt between the second and fourth rakah or hukum of having the leather wallet in my pocket during prayer because at the end of the day I'll be asked about my prayers, I can spend few ours reading about fiqh of not looking down at ulama or mocking them or turning them to matter of public disgrace for no good reason what so ever.

If you are used to read books you will find plenty of books written by our scholars about all subjects you have mentioned in your posts, even syed kamal did not write about all of them as far as I know, he wrote books about fiqh.

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My major is not fiqh to study usool, I'd rather study rosalah and familiarize myself with hukm of praying in usurped place or hukum of doubt between the second and fourth rakah or hukum of having the leather wallet in my pocket during prayer because at the end of the day I'll be asked about my prayers, I can spend few ours reading about fiqh of not looking down at ulama or mocking them or turning them to matter of public disgrace for no good reason what so ever.

If you are used to read books you will find plenty of books written by our scholars about all subjects you have mentioned in your posts, even syed kamal did not write about all of them as far as I know, he wrote books about fiqh.

 

Fiqh in matters of halal and haram are a part of a whole. The Quran states one should be faqih in 'deen' not just matters of halal and haram. A scholar giving opinions in fiqh must be an expert in tafsir, aqaed, akhlaq, sociology, history, hadith, etc, otherwise he cannot be called a mujtahid and marja of 'deen'/religion. He is a marja of fiqh, i.e. a mufti as is commonly known. On top of all that, I also believe he should be aware of the leading ideologies of his time, and be able to either take from them what is useful, and refute what is harmful, or at least be able to answer questions related to them. This is not possible if you lock yourself out from the world and anybody who you don't agree with.

 

Yes, Seyyed Kamal, who considers scholars of lesser fiqh to be muftis, ONLY wrote about fiqh...makes sense. I would suggest YOU take a look at his collection of publications. Let me know if you need any assistance in finding them.

Edited by thecontentedself

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