A Comparative Study of Key Philosophical Concepts
Author: Toshihiko Izutsu
@AbodeofWisdom
No exit 💭
Taylor adams
الصفحات :٢٢٨
A thriller about four strangers, a blizzard, a kidnapped child, and a determined young woman desperate to unmask and outwit a vicious psychopath
A kidnapped little girl locked in a stranger’s van. No help for miles. What would you do?
On her way to Utah to see her dying mother, college student Darby Thorne gets caught in a fierce blizzard in the mountains of Colorado. With the roads impassable, she’s forced to wait out the storm at a remote highway rest stop. Inside are some vending machines, a coffee maker, and four complete strangers.
Desperate to find a signal to call home, Darby goes back out into the storm . . . and makes a horrifying discovery. In the back of the van parked next to her car, a little girl is locked in an animal crate.
Who is the child? Why has she been taken? And how can Darby save her?
There is no cell phone reception, no telephone, and no way out. One of her fellow travelers is a kidnapper. But which one?
'We're alike, you and me,' old Ben Weatherstaff said to
Mary. 'We're not pretty to look at and we're both very
disagreeable.'
Poor Mary! Nobody wants her, nobody likes her. Her
parents have died, and she is sent home from India to live
in her uncle's house in Yorkshire. It is a big old house, with
nearly a hundred rooms, but most of them are shut and
locked. Mary is cross and bored, and lonely. There is
nothing to do all day, and no one to talk to, except old Ben
Weatherstaff, the gardener.
But then Mary learns about the secret garden. The door is
locked and hidden, and the key is lost. No one has been
inside the secret garden for ten years - except the robin,
who flies over the wall. Mary watches the robin, and
wonders where the key is.. .
And then there is that strange crying in the night,
somewhere in the house. It sounds like a child crying...
Frances Hodgson Burnett was born in 1849 and died in
1924, From the age of sixteen she lived mostly in the USA,
but often returned to England. She was a writer all her life
and wrote many books, but The Secret Garden is her most
famous story.
Ayatollah Muhammad Hossein Fadlullah on the (cultural) rituals of Ashura:
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"If we try to analyze these habits (rituals) in their elements of thought away from Shari’ah considerations, we find that those who carry them out say:
'we are offering our support to Imam-e Hussein (a.s.) when we strike our heads with swords because he was stricken on his head with a sword, and we are offering our support to Zainab (a.s.) when we lash our backs with chains because she was beaten with lashes'.
However, this is not a valid argument, since Imam-e Hussein (a.s.) was wounded when he was fighting for justice and truth and did not strike his head with the sword; so supporting him would mean that the person is to be wounded in a similar struggle of jihad. Zainab (a.s.) equally was beaten with lashes in the core of the cause: she did not do this to herself of her own free will.
These practices are backward habits in the expression of sadness, for sadness has other civilized, humane ways of expression. Sadness is not an act of self torture, but rather an act that expresses the humanity of the self".
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Reference 📚
📍[Ashoura: an Islamic Perspective (by Sayyed Mohammad Hussein Fadlullah), pg. 27-28]
Directives from the grand Ayatollah Shaykh Ishaq Fayyadh may God prolong his life, Relayed by his son, during his visit, to the Unites States of America in April 2012
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The narrations encouraging believers to hold fast to the faith and not be fooled by the worldly (life) are many. However, after this introduction, we will now focus on the following points:
1-- It has become clear from what we hinted at that the Shia individual, the believer, is a caller (to the way of God) and is someone who has been entrusted in every place which he/she may reside. If this individual is vigilant in staying away from sin, and diligent in the faith which he/she practices, then (know that) lofty character and vigilance for God are not gained together except in one who has been intensely sincere to God. At that point, souls will be inclined toward him/her naturally and his/her words will be accepted. That is because his/her actions are proof of his/her words. Lost and confused souls are comforted with tranquil souls and they turn to them, even if they do not act as they act. This model of a person in humanity is prized by every society because the individual integrates within (the society) which feels safe (regarding him/her), not fearing his/her actions. Some western civilized societies, today, are vibrant with certain virtuous qualities which have become an aspect of the social norms. Such qualities are considered in selecting potential citizens. If that be the case, then the entrenchment of such qualities in the souls of believers can play a role in preferring them for citizenship. That would allow the believers to become a reason for the (various) nations (of the world) to enjoy this faith. It would lead them to things beyond what they aimed for by it. They would become aware of the true blessing of Islam, of faithful devotion to the Exalted God, the One, the All-paramount. It would become (a source of) glory for them. Granted, a believer would only do so for the motive of (seeking) awareness and worshipping God – the Exalted – because (the believer) knows that God loves these qualities; not out of duplicity, doing so for other (than God) or for other motives.
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Directives from the grand Ayatollah Shaykh Ishaq Fayyadh may God prolong his life, Relayed by his son, during his visit, to the Unites States of America in April 2012
4-- It has been noticed that some believers departed their home countries to foreign countries, without having a clear goal or being confident of their status in those societies. Thus, they became a burden of weaklings (on the believers), to say the least. Neither did they gain from what they traveled toward, nor did they satisfy an aspect of the need in that society. Rather, they returned with broken souls, no longer finding some of the beliefs and righteous considerations which had once rested in their souls.
In light of this, believers in such societies should strive to attain excellent academic scores and understand the responsibility on their shoulders. For, indeed, power lies in action, or in knowledge which an individual there knows well – as power for the principles and values which he/she serves. If the people of a single faith and school of thought, over there, connect to the connection of religious education then that will be a (source of) power for them and a guarantee (to protect) their interests. We also anticipate that the increase in the number of believers in those countries will give hope to reduce the extremeness in misunderstanding Islam, faith, and the attributes of believers. (This is the extremeness) as marketed by those with a prejudice and others beneficiaries who paint an evil image of Islamic countries.
5-- The formation of Shia thought, ever since its beginnings in the first generation after the advent of Islam, was not limited to a region or group. Rather, it is the conscience of Islam and its call – a call which was answered by people of every kind. The worked diligently with seeking knowledge and teaching until they casted the summary of their knowledge in their verdicts. That is why you see the Shia refer back to the Grand Jurists, based on the principle which is confirmed by all intellectuals – the ignorant one refers to the knowledgeable one. For they are unable to reach the basis for the verdict, which represents God’s judgment in the matter in question, and they do not find it okay – rationally speaking – to refer to anyone but the most learned one, in order to fulfill the legal responsibility laid down by the system of law which they believe in. Hence, if the most learned scholar is proven to them, or if his most learned nature is at the level to allow them to emulate him, they do not hesitate to refer to him, no matter what his nationality or ethnicity may be. There is nothing strange about that, for the intellectuals of the entire world agree that if they are assured regarding the qualifications or knowledge of a given person in an area which they need him, they turn to him with their need, follow him, and obey his commands to attain their objective. Emulating a Grand Jurist is not different from this (intellectual) practice. It should not be seen as strange, then, if an American citizen, for instance, emulates a Grand Jurist in Najaf or Qum because the Grand Jurist is directing him/her within (the framework of) what his/her faith dictates, and that does not at all contradict the conditions for his/her citizenship, with all that it entails in terms of (observing) agreements and (avoiding) violations.
Yes, when it comes to matters dealing with governance in that country and the established laws which organize the rights of citizens regardless of their religion, and in order to have harmonious coexistence, the Grand Jurists find it necessary to abide by these (laws) and comply with their content.
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Directives from the grand Ayatollah Shaykh Ishaq Fayyadh may God prolong his life, Relayed by his son, during his visit, to the Unites States of America in April 2012
6-- There has been much clamor and fallacies regarding the view of Islam and those practicing it toward women, the way a woman is treated, what rights she has and looking into what she can do with the differing situations in life, and taking on work and (other) duties.
The first evidence to support the truth of the view held by our faith regarding the reality of a woman is that it did not forbid her from any position or rank in society, or any right in which she would be able to be just as qualified as a man. There is no default principle which sets a man ahead of a woman in the cases where the religious legal text does not clearly state that a man is to be chosen, or that the situation is specific to a man. Granted, these instances (in which the situation is specific to a man) are few and the aim in them being specific to a man is known. All of them go back to aspects dealing with religious issues in which the religious law took into account the nature of a woman which would have her incline toward safeguarding her chastity and purity, and being considerate toward her.
In all other issues dealing with the fields of knowledge, learning, gaining virtues, elevated intellectual thought, positions of production and work, a woman is on the same footing as a man. Society, including men and women, do not hesitate to refer to a woman if she excels at an aspect of some industry or science. But a woman should know the limits of her faith, her sanctity and her modest dress before entering into public positions. For, indeed, the corruption resulting from the mixing between a man and women without the religious guidelines is no secret to a rational individual. It is an obligation to observe (these limits) according to the judgment of the Exalted God, who knows the best interest of the servants.
In conclusion, we would like to note to the dear believers that our Imams and leaders (may God’s blessings be upon them), even though they were kept from their positions and ranks, they were still the pioneers in offering service and help to society. They did not hold back, may God’s blessings be upon them, from giving help (to others), or even offering advice to the oppressive government which treated them with the most severe levels of exclusion and sidelining. Hence, believers living abroad should actively participate in reforming society, offering services, and participating in choosing that which is best – that which will take everyone by the hand to the coast of safety, even if they live under the reign of a non-Islamic authority.
We ask God, the Blessed and Exalted, to grant you success and aid. May the peace, blessings and mercy of God be upon you and upon all the faithful men and women.
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Her sermons created a movement in Kufa and Damascus which shook the bases and roots of Yazid's kingdom and even Yazid's son refused to replace his father as the king, and after a while, quitted the government while disgracing the oppressing dynasty of Umayyads.
In her lifetime, Hadhrat Zainab (as) had endured immense pain from witnessing her loved ones martyred before her eyes, but she never objected to the destiny decreed upon her by Allah. The completeness of her submission is monumental. The grief she expressed was an outpouring of her incredible humanity.
Hadhrat Zainab’s role was exemplary. It showed how bold Muslim women were and how they played a key role in consolidating Islamic teachings with their faith and deed.
....The leadership of the family fell to Hadhrat Zainab after Karbala, and she proved to be more than what was expected of her.
... Hadrat Zainab bint Ali (as) the role model for the righteous will forever teach us all that when we undergo countless trials in our lives, we should see nothing but beauty in them.
* Marwa Osman is a Media studies university lecturer at the Lebanese International University and a political commentator from Lebanon.
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THE STRANGER
Tired and exhausted with the waterskin on her back, she was gasping and going towards her house where innocent children, their eyes fixed at the door, were eagerly waiting for the arrival of their mother. On her way, an unknown man approached her. He took the waterskin from her and placed it on his back. The door opened and the children saw their mother entering the house with a stranger. He placed the waterskin on the ground and said:
"Well, it seems you don't have anyone to fetch water for you; how come you are so forlorn?"
"My husband was a soldier; Ali sent him to the frontier where he was killed. Now I am alone with these little children."
The stranger said no more. Bowing down his head he went away. But the thought of the helpless widow and orphans remained in his mind. He could hardly sleep in the night.
Early in the morning he picked up a basket; put some meat, flour and dates in it; went straight to her house and knocked at the door.
"Who are you?" "I am the man who brought your water yesterday. Now I have brought some food for the children"
"May God bless you and judge between us and Ali"
She opened the door. Entering the house he said:"I wish to do some good acts. Either let me knead the flour and bake the bread or allow me to look after the children."
"Very well, but I can do the job of kneading and cooking better than you. You take care of the children till I finish cooking"
She went to knead the flour Immediately, he grilled some meat which he had brought and fed the children saying to each child while putting morsel in his mouth:
"My son, forgive Ali if he has failed in his duty towards you"
When the flour got ready; she called: "sir! put fire in the oven:" He went and put fire in the oven. When flames rose up, he brought his face near the fire and said, "Taste the heat of fire. It is the punishment for those who fail in their duty towards orphans and widows."
By chance, a woman from the neighbouring house came in. Recognizing the stranger, she cried: "Woe, don't you recognize the man who is helping you? He is Amirul-Muumineen (commander of the faithfuls) Ali bin Abi-Talib."
The widow came forward and shamefacedly cried: "Curse and shame to me. I beg your pardon:"
The humble stranger who turned out to be Imam Ali (peace be with him) replied, "No, I beg your pardon for I failed in my duty towards you."
📚”Anecdotes of Pious Men” by Ayatollah Motahari
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The Qur’an in Islam
Part lV
By Grand Ayatollah Sayyed Mohammad Husain Tabatabai (Blessings of God with him)
From this we may conclude that only God is empowered to make laws, since the only laws useful to man are those which are made according to his inherent nature.
It also follows that man's needs, arising from his outward circumstance and his inner reality, are fulfilled only by obeying God's instructions (or laws). These needs may arise through events beyond man's control or as a result of the natural demands of his body. Both are encompassed in the plan of life that God has designated for man. For, as the Qur'an says...
"The command is for none but God"
Joseph: 40 and 67 (transition Yusuf Ali)
which is to say that there is no governance (of man or society, of the inner or the outer) except that of God. Without a specific creational plan, based on the innate disposition of man, life would be fruitless and without meaning. We may understand this only through belief in God and a knowledge of his Unity, as explained in the Qur'an.
From here we may proceed to an understanding of the Day of Judgment, when man is rewarded or punished according to his deeds. Thereafter, we may arrive at knowledge of the prophets and of prophetic teachings, since man cannot be judged without being first instructed in the matter of obedience and disobedience. These three fundamental teachings are considered to be the roots of the Islamic way of life.
To these we may add the fundamentals of good character and morals which a true believer must possess, and which are a necessary extension of the three basic beliefs mentioned above. The laws governing daily activity not only guarantee man's happiness and moral character but, more importantly, increase his understanding of these beliefs and of the fundamentals of Islam.
It is not clear that a thief, a traitor, a squanderer or a libertine do not possess the quality of innocence; nor can a miser, who hoards money, be called a generous person. Similarly, some- one who never prays or remembers God cannot be called a believer in God and the Last Day, nor be described as His servant.
From this we may conclude that good character flourishes when joined to a pattern of correct actions; morals are to be found in the man whose beliefs are in harmony with these fundamentals. A proud man cannot be expected to believe in God nor be humble in respect to the Divine; nor can the man, who has never understood the meaning of humanity, justice, mercy or compassion, believe in the Day of Rising and the Judgment.
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It is narrated that a man had asked his wife to go and ask Sayyedah Fatema Zahrā’ (peace be with her) if he was considered among the Shīah (true follower) of Ahlulbayt (peace be with them) ?
When she asked, Sayyedah Zahrā’ replied “tell him; if you act according to our guidance, suggestions and commands and keep away from what what we dislike and forbid then you are from our Shīah (true followers) otherwise you are not.
Reference:
[Majlisi, Behar-ul Anwār, vol. 65, p. 155]
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It is narrated that a man had asked his wife to go and ask Sayyedah Fatema Zahrā’ (peace be with her) if he was considered among the Shīah (true follower) of Ahlulbayt (peace be with them) ?
When she asked, Sayyedah Zahrā’ replied “tell him; if you act according to our guidance, suggestions and commands and keep away from what what we dislike and forbid then you are from our Shīah (true followers) otherwise you are not.
Reference:
[Majlisi, Behar-ul Anwār, vol. 65, p. 155]
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Narrative of Haj Ahmad and Agha Imām Zamān عج الله فرجه (May God hasten his reapperence):
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💠Narrated by hojjatul Islam Sayyed Fatemi
🔹Haj Ahmad was a pious believer who used to live in Najaf. For twenty plus years he was in deep love with the Imam of the Time. He would often go to shrines, the Ka'ba, and other sacred locations with the intent of seeing and meeting the twelfth Imam. For 20 plus years he continued supplicating and endeavoring to see the Imam.
🔹One day during his old age, he visited Imām Ali's shrine and complained to him that his son (Imām Zamān) is not wanting to see him.
After complaining and weeping his heart out of misery (of not being able to see the Imam), he went home and decided that life was not worth living anymore. So he sat down in a state of trance and decided that it was best to prepare to die with loss of hope (of old age and failure to see his Imam).
🔹After sometime, while sitting and slowly losing consciousness, a voice (or perhaps a figure) told him to go to such and such location to see the Imam. Full of energy, he arose and hurried to a locksmith’s (key-maker's) small store. As he entered, there was an old man locksmith Haj Ali and a youthful man standing beside Haj Ali, whom Haj Ahmad identified immediately as the Imam.
🔹When Haj Ahmad had entered, Imam instructed him: "Be silent, and now see and listen". Then the Imam and locksmith (Haj Ali) had a conversation like best buddies, perhaps asking the Imam if he remembered that time they visited hajj together, some other time that they visited ziyarah together or that one time... (So forth).
🔹As the Imam and locksmith were speaking, a helpless woman entered and asked the key-maker (Haj Ali) if he can buy her lock for 3 dinars, since her child was sick and needed medicine. Haj Ali looked at the lock and said that its worth was 10 dinars, not 3. Locksmith told the woman that he can make a key for (her) lock if she wanted to use it (since the lock was well made), but her reply was negative since she was in the need of money. The locksmith proposed that she sell it for 10 Dinars and only then would he will purchase it. Hearing this, she was more happy that the locksmith was willing to pay her more for her lock.
Haj Ali gave her 10 Dinars, and happily with joy the woman left. After a few strides, she returned and told Haj Ali that she would like to pray for him. The woman prayed: "Oh God may Haj Ali's hand always be in the hands of Imam Mahdi".
🌹Imam Mahdi raised his hands and replied "elahi ameen".
🌹Imam then told Haj Ahmad (who observed everything) that as long as you become like this locksmith, only then will I see you and you will see me.
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Narrative of Haj Ahmad and Agha Imām Zamān عج الله فرجه (May God hasten his reapperence):
💠🌸💠🌸💠🌸💠🌸💠🌸💠🌸💠
💠Narrated by hojjatul Islam Sayyed Fatemi
🔹Haj Ahmad was a pious believer who used to live in Najaf. For twenty plus years he was in deep love with the Imam of the Time. He would often go to shrines, the Ka'ba, and other sacred locations with the intent of seeing and meeting the twelfth Imam. For 20 plus years he continued supplicating and endeavoring to see the Imam.
🔹One day during his olden age, he visited Imām Ali's shrine and complained to him that his son (Imām Zamān) is not wanting to see him.
After complaining and weeping his heart out of misery (of not being able to see the Imam), he went home and decided life was not worth living anymore. So he sat down in a state of trance and decided that it was best to prepare to just die with loosing hope (of old age).
🔹After sometime, while sitting and slowly losing consciousness, a voice (or perhaps a figure) told him to go to such and such location to see the Imam. Full of energy, he arose and hurried to a locksmith’s (key-maker's) small store. As he entered, there was an old man locksmith Haj Ali and a youthful man standing beside Haj Ali, whom Haj Ahmad identified immediately as the Imam.
🔹When Haj Ahmad had entered, Imam instructed him: "Be silent, and now see and listen". Then the Imam and locksmith (Haj Ali) had a conversation like best buddies, perhaps asking the Imam if he remembered that time they visited hajj together, some other time that ziyarah together or that one time... (So forth).
🔹As the Imam and locksmith were speaking, a helpless woman entered and asked the key-maker (Haj Ali) if he can buy her lock for 3 dinars, since her child was sick and needed medicine. Haj Ali looked at the lock and said that it's worth was 10 dinars, not 3. Locksmith told the woman that he can make a key for lock if she want to use it, her reply was negative since she was in the need of some money. The locksmith said otherwise is she sells it for 10 Dinar only then he will buy it. She was more happy that locksmith is ready to pay her more for her used lock.
Haj Ali gave her 10 Dinars, and happily with joy the woman left. After a few strides, she returned and told Haj Ali that she would like to pray for him. The woman prayed: "Oh God may Haj Ali's hand always be in the hands of Imam Mahdi".
🌹Imam Mahdi raised his hands and replied "elahi ameen".
🌹Imam then told Haj Ahmad (who observed everything) that as long as you become like this locksmith (Haj Ali (and share your blessing sincerely with the needy, without showing off your kindness and favor, and not neglect them or hide yourself from them, or God forbid reject them without any help, and instead apply action of purity to your lives alongside supplication and mere hope), only then I will see you and you will see me.
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Fasting According to Five Islamic Schools of Law (Part 01)
By: Āyatollāh AllamehbMuhammad Jawad Maghniyya
Translated from the Arabic by Mujahid Husayn
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بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
Fasting in the month of Ramadan is one of the ‘pillars’ of the Islamic faith. No proof is required to establish its being obligatory (wajib) and one denying it goes out of the fold of Islam, because it is obvious like salat, and in respect of anything so evidently established both the learned and the unlettered, the elderly and the young, all stand on an equal footing.
It was declared an obligatory duty (fard) in the second year of the Hijrah upon each and every mukallaf (one capable of carrying out religious duties, i.e. a sane adult) and breaking it (iftar) is not permissible except for any of the following reasons:
1. Hayd and nifas: The schools concur that fasting is not valid for women during menstruation and puerperal bleeding.
2. Illness: The schools differ here. The Imamis observe: Fasting is not valid if it would cause illness or aggravate it, or intensify the pain, or delay recovery, because illness entails harm (darar) and causing harm is prohibited (muharram). Moreover, a prohibition concerning an ‘ibadah (a rite of worship) invalidates it. Hence if a person fasts in such a condition, his fast is not valid (sahih).
A predominant likelihood of its resulting in illness or its aggravation is sufficient for refraining from fasting. As to excessive weakness, it is not a justification for iftar as long as it is generally bearable. Hence the extenuating cause is illness, not weakness, emaciation or strain, because every duty involves hard- ship and discomfort.
The four Sunni schools state: If one who is fasting (sa’im) falls ill, or fears the aggravation of his illness, or delay in recovery, he has the option to fast or refrain. Iftar is not incumbent upon him; it is a relaxation and not an obligation in this situation. But where there is likelihood of death or loss of any of the senses, iftar is obligatory for him and his fasting is not valid.
3. A woman in the final stage of pregnancy and nursing mothers. The four schools say: If a pregnant or nursing woman fears harm for her own health or that of her child, her fasting is valid though it is permissible for her to refrain from fasting. If she opts for iftar, the schools concur that she is bound to perform its qada’ later. They differ regarding its substitute (fidyah) and atonement (kaffarah).
In this regard the Hanafis observe: It is not at all wajib. The Malikis are of the opinion that it is wajib for a nursing woman, not for a pregnant one. The Hanbalis and the Shafi’is say: Fidyah is wajib upon a pregnant and a nursing woman only if they fear danger for the child; but if they fear harm for their own health as well as that of the child, they are bound to perform the qada’ only without being required to give fidyah. the fidyah for each day is one mudd, which amounts to feeding one needy person (miskeen).1
The Imamis state: If a pregnant woman nearing childbirth or the child of a nursing mother may suffer harm, both of them ought to break their fast and it is not valid for them to continue fasting due to the impermissibility of harm. They concur that both are to perform the qada’ as well as give fidyah, equaling one mudd, if the harm is feared for the child. But if the harm is feared only for her own person, some among them observe: She is bound to perform qada’ but not to give fidyah, others say: She is bound to perform qada’ and give fidyah as well.
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Question: what are considered to be as unlawful fasts?
Answer:
1- Day of Eid-e Fitr
2- Day of Eid-e Qorbān (Adhha)
3- Fasting (with the intention of last day of Ramadhān) on the day of doubt when one doesn’t know whether it is the first of Shawwāl or last day of Ramadhān.
4- Fasting on the day of tishrīq (11th to 13 of Ziylhijjah) for one who is in Mena.
5- Fast of silence (when one does not speak)
6- Fasting the day and night without breaking the fast, while adhering to one intention.
7- Wife decides to do a recommended fast (mustahab) even if her husband wants to be intimate with her.
8- Child decides to do a recommended fast (mustahab) despite parents disagreeing with their fast.
11- Fasting while being sick, and it is clear that fasting is harmful.
12- Fasting of a traveler when traveling.
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Part 2/2
With regard to the women of our age, it can't be denied that they have had real battles to fight: the fight to be seen as having the intelligence to participate in politics; the fight to be able to go to university and to exercise our talents to the best of our ability. Many people these days hark back to a supposedly golden age in the 1950s, but that was also an age where women who were seen as morally deviant were put away in asylums.
There can be no doubt that women have had to fight against different kinds of oppression; but with the throwing off of certain shackles and narrow, shallow interpretations of the prophetic path, and a with the intoxication that has come with that, women have moved out into the open wastelands of existence, an existence whose sacred dimensions have all but disappeared. Women have become economic beings in their scramble to excel in the workplace, and sexual beings in the primeval scramble to find a mate. In a capitalist, individualistic society, they are encouraged to compete with each other in everything.
Women have become ruthless with each other in their battle to find the truth of their existence within the limits of this existence. Interestingly, with my generation, there is now a turnaround. Women are exhausted. The intoxication of breaking free of boundaries has passed, and they find themselves faced with the rather mundane challenge of providing for the family, as men used to do. Just last week I read an article by a woman who goes out and works long hours to support the family, while her husband stays at home and looks after their baby girl. She says, 'I am caught in the age-old male trap of seeing every penny I earn factored away into future nursery fees, roof repairs and supermarket bills and wondering why I bother.' She expresses regret at having to 'rebuild the bond that gets strained by the end of a long week' away from her daughter and she says 'Perhaps this is how working fathers felt all along. But there is one inescapable conclusion: it is what we feminists fought for; the right to do as men do. Be careful what you wish for (“Are Dads the New Mums? London Evening Standard, October 20th, 2011).’
I'm not saying that a woman's place is in the kitchen; but rather' what I learned about my culture as I grew up, and was able to reflect back upon it, is that, as people in European countries have become supposedly more sophisticated and advanced, they have at the same time moved further and further away from their primordial, even cosmic, way of being. We have become obsessed with the world, and with our place in it — that is, with our place in it as individuals, and we have utterly forgotten that there is a deeper and more comprehensive aspect to our being, and a deeper and more beautiful purpose to our being here.
Western women look pityingly at supposedly unsophisticated Muslim women, who have not gone through the whole process of deconstruction. Muslim women appear to be still stuck in an age that Western women have proudly put behind them, even if these very same Western women now find themselves out on a limb, stuck in a state of existential anxiety.
📚”Shi’i Spirituality for the Twenty First Century”, written by Rebecca Masterton, p. 20-23
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💠Rights & Rewards of Men & Women in Islam. Part. 2. (English - Arabic)
3️⃣“Beyhaqi narrated from Asma' bint Yazid al-Ansari that she went to the Prophet (peace be with him and his progeny) whilst he was with his companions, and said:
🔹‘May my mother and father be ransomed for you! I come to you representing women, and know - may my soul be sacrificed for you - that there is no woman that exists in the east or the west except that they believe in what I am about to say to you. God sent you with the truth to men and women, so we have faith in you and in your God who sent you.
🔹We women are restricted and limited, confined to your (i.e. all men in general) houses, fulfillers of your desires, bearers of your children, and you men are superior to us because of (joining) the Friday and congregational prayers, visiting the sick, participating in burials, pilgrimage after pilgrimage, and better than all that, struggling in the path of God. When a man from among you goes for the obligatory or voluntary pilgrimage, or is stationed away from home, we protect your property for you, sew your clothes, bring up your children, so what do we share with you in reward, O Messenger of God?’
🔸The Prophet (peace be with him and his progeny) turned his whole face to his companions and said:
🔸'Have you ever heard a woman speaking better than she has in her asking about her religion?'
🔹They said: 'O Messenger of God, we did not think that a woman could be so guided like this!'
🔸The Prophet then turned towards her and said: 'take my message and go, O lady, and inform the women after you that for each and every one of you to be an excellent spouse to her husband, her seeking his complete satisfaction and her following of what he agrees and approves is equivalent to all that you mentioned.'
🔹So the woman left saying: 'There is no God but God and aggrandizing God with utmost delight.'"
📚al Durr al Manthur, v. 2, p.518
. الدرّ المنثور : أخرَجَ البَيهَقيُّ عن أسماءَ بِنتِ يَزيدَ الأنصاريّةِ أنّها أتَتِ النّبيَّ صلى اللَّه عليه وآله وهُو بَينَ أصحابهِ ، فقالَت : بأبي أنتَ واُمّي! إنّي وافِدَةُ النِّساءِ إلَيكَ ، واعلَمْ - نَفسي لَكَ الفِداءُ - أنّهُ ما مِن امرأةٍ كائنَةٍ في شَرقٍ ولاغَربٍ سَمِعَت بمَخرَجي هذا إلّا وهِيَ على مِثلِ رأيِي ، إنّ اللَّهَ بَعَثَكَ بالحَقِّ إلَى الرِّجالِ والنِّساءِ ، فآمَنّا بكَ وبإلهِكَ الّذي أرسَلَكَ ، وإنّا مَعشَرَ النِّساءِ مَحصوراتٌ مَقصوراتٌ ، قَواعِدُ بُيوتِكُم ومَقضى شَهَواتِكُم وحامِلاتُ أولادِكُم ، وإنّكُم مَعاشِرَ الرّجالِ فُضِّلتُم علَينا بالجُمُعَةِ والجَماعاتِ وعِيادَةِ المَرضى وشُهودِ الجَنائزِ والحَجِّ بَعدَ الحَجِّ ، وأفضَلُ مِن ذلكَ الجِهادُ في سبيلِ اللَّهِ ، وإنّ الرّجُلَ مِنكُم إذا خَرَجَ حاجّاً أو مُعتَمِراً أو مُرابِطاً حَفِظنا لَكُم أموالَكُم ، وغَزَلنا لَكُم أثوابَكُم ، ورَبَّينا لَكُم أموالَكُم5 فما نُشارِكُكُم في الأجرِ يا رسولَ اللَّهِ ؟
فالتَفَتَ النّبيُّ صلى اللَّه عليه وآله إلى أصحابهِ بِوَجهِهِ كُلِّهِ ، ثُمّ قالَ : هَل سَمِعتُم مَقالَةَ امرأةٍ قَطُّ أحسَنَ مِن مُساءلَتِها في أمرِ دِينِها مِن هذهِ؟ فقالوا : يا رسولَ اللَّهِ، ما ظَنَنّا أنّ امرَأةً تَهتَدي إلى مِثلِ هذا !
فالتَفَتَ النَّبيُّ صلى اللَّه عليه وآله إلَيها، ثُمّ قالَ لَها : انصَرفي أيَّتُها المَرأةُ ، وأعلِمي مَن خَلفَكِ مِن النِّساءِ أنّ حُسنَ تَبَعُّلِ إحداكُنَّ لزَوجِها وطَلَبَها مَرضاتَهُ واتِّباعَها مُوافَقَتَهُ يَعدِلُ ذلكَ كُلَّهُ فأدبَرَتِ المَرأةُ وهِي تُهَلِّلُ وتُكَبِّرُ استِبشاراً
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An Example of a Perfect Marriage according to the Principles of AhlulBayt...
https://t.me/AbodeofWisdom/7887
In 2017, an Iranian young man saw a modest and beautiful young Lebanese woman during the Arbaeen walk in Iraq. He simply asked her father through a mediator regarding his intentions to marry her. The father then invites him and his family to come to Lebanon and propose there. Weeks later, upon reaching Lebanon the young man’s family proposes and the girl’s family accepts the proposal without asking for any absurd conditions such as academic status or financial matters, and neither any large sum for the bridal gift (mahr). The young woman, in fact, requests to be given a Quran and a pilgrimage trip to Imām Redha’s shrine in Mashhad. The young couple also did not have a marriage ceremony, rather they saved the money to have been spent on that to purchase necessities of living for their home. The young man was 23 years old and the young lady was 16 years of age when they got married and began their blessed lives together.
Some points to note:
📍The young man did not waste time when he saw a potential match. He went straight to the father without wasting time despite being at Arbaeen walk.
📍The father of the girl was focused on seeing the moral attributes, religiosity, and character of the boy instead of his societal achievements like finance, education, and living arrangements.
📍The girl did not waste time prolonging marriage, neither did she request it to be extravagant and lavish. She preferred that her bridal gift only be as simple as the Book of God and a trip to Mashhad.
📍The age range was not an issue since both sides entered the marriage with understanding and acceptance.
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Question: what are considered to be as unlawful fasts?
Answer:
1- Day of Eid-e Fitr
2- Day of Eid-e Qorbān (Adhha)
3- Fasting (with the intention of last day of Ramadhān) on the day of doubt when one doesn’t know whether it is the first of Shawwāl or last day of Ramadhān.
4- Fasting on the day of tishrīq (11th to 13 of Ziylhijjah) for one who is in Mena.
5- Fast of silence (when one does not speak)
6- Fasting the day and night without breaking the fast, while adhering to one intention.
7- Wife decides to do a recommended fast (mustahab) even if her husband wants to be intimate with her.
8- Child decides to do a recommended fast (mustahab) despite parents disagreeing with their fast.
11- Fasting while being sick, and it is clear that fasting is harmful.
12- Fasting of a traveler when traveling.
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An Example of a Perfect Marriage according to the Principles of AhlulBayt...
https://t.me/AbodeofWisdom/7887
In 2017, an Iranian young man saw a modest and beautiful young Lebanese woman during the Arbaeen walk in Iraq. He simply asked her father through a mediator regarding his intentions to marry her. The father then invites him and his family to come to Lebanon and propose there. Weeks later, upon reaching Lebanon the young man’s family proposes and the girl’s family accepts the proposal without asking for any absurd conditions such as academic status or financial matters, and neither any large sum for the bridal gift (mahr). The young woman, in fact, requests to be given a Quran and a pilgrimage trip to Imām Redha’s shrine in Mashhad. The young couple also did not have a marriage ceremony, rather they saved the money to have been spent on that to purchase necessities of living for their home. The young man was 23 years old and the young lady was 16 years of age when they got married and began their blessed lives together.
Some points to note:
📍The young man did not waste time when he saw a potential match. He went straight to the father without wasting time despite being at Arbaeen walk.
📍The father of the girl was focused on seeing the moral attributes, religiosity, and character of the boy instead of his societal achievements like finance, education, and living arrangements.
📍The girl did not waste time prolonging marriage, neither did she request it to be extravagant and lavish. She preferred that her bridal gift only be as simple as the Book of God and a trip to Mashhad.
📍The age range was not an issue since both sides entered the marriage with understanding and acceptance.
Join here 👉@AbodeofWisdom
الكتب والمواضيع والآراء فيها لا تعبر عن رأي الموقع
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