Al salam alaykum. My name is Mohamed. I'm a new comer and i'm very exited to practice my english with my brothers and sisters as we all are brothers and sisters in Islam.
contact me at samuraiallam@yahoo.com or at my skype samuraiallam
In the Name of Allah, the Beneficent, the Merciful
An Opportunity for Reflection
In the name of the gracious and merciful God
From: Muhammad, the Messenger of God
To: Najashi al-As’ham, the Emperor of Habashah (Ethiopia)
You are in peace with us! Now, I will glorify the Lord for you: The owner and powerful Lord, Who is pure from any deficiencies or faults; the Lord Who saves everyone from dangers with His favor; the One Who rules all the creatures and overpowers them.
I testify that Jesus, son of Mary, is the Lord’s spirit and word, whom He placed in the womb of the purified Mary, and she conceived him.
Now, I call you to the only Lord, to His obedience, to obey me as His messenger, and to believe in what has revealed to me…
(A portion of the letter of Prophet Muhammad (PBUH&HP) to Najashi, the Emperor of Habashah (1))
Perhaps one of the major characteristics of Prophet Muhammad (PBUH&HP), which disclosed the spiritual light of his personality in the dark period of the ignorance era, was devotion to call people to Islam through dialogue and cultural interactions in a calm and friendly environment, while basing it on logic and reasoning. In fact, this might prove that he was on a divine mission, as numerous people have accepted the call to Islam by this means throughout the history.
The tradition of the Prophet (PBUH&HP) depicts a clear overview of this issue. In his debate with the Jews, when the Jews were defeated and asked for an extension to reflect, he responded by saying, ”I will give you an opportunity; but you have to reduce your prejudice and expand your justice, so that Allah may guide you (2)”.
Moreover, in the letters he sent to the Jews and the Christians, while referring to Moses, son of Imram, and Jesus, son of Mary, as Allah’s messengers, Prophet Muhammad (PBUH&HP) introduced himself as a messenger of Allah whose name had been mentioned in the Torah and the Gospel; and called them to Islam by reciting the 64th verse of the third Chapter of the Holy Quran, ”Come to common terms as between us and you: That we worship none but Allah; that we associate no partners with Him…”
The tradition of Prophet Muhammad (PBUH&HP) is filled with evidences of his constructive and compassionate character in dealing with the people.
As an example when the Muslims took over Mecca without any battles, Prophet Muhammad (PBUH&HP) issued an unexpected general pardoning for the masters of polytheists and pagans of Mecca; however, he excepted a couple of them due to their severe acts. Safwan ibn Umayyah was among the unpardoned ones. Since he had initiated several wars against the Muslims, Prophet Muhammad (PBUH&HP) ordered his arrest.
When Safwan was informed of this order, he escaped to Jeddah. Umair ibn Wahab, a cousin of Safwan, interceded for him and asked Prophet Muhammad (PBUH&HP) to pardon him, and eventually the Prophet (PBUH&HP) did so.
When the news reached Safwan, he did not believe in it, and asked for a sign from the Prophet (PBUH&HP) to become certain. Prophet Muhammad (PBUH&HP) sent him his turban or shirt as a sign, so that he would be assured about his forgiveness.
When Safwan went back to the Prophet (PBUH&HP) and met with him, he said, ”Give me two months so that I would do a research about Islam”.
Prophet Muhammad (PBUH&HP) replied to him, ”I will give you four months to investigate Islam and to become a Muslim!”
Later, Safwan used to say, ”A person with such a good morale and magnanimity cannot be anything but a Prophet. I testify that there is no God but Allah, and Muhammad is His messenger”, and he became a Muslim (3).
Indeed, with such a great behavior, the great Prophet of Islam has announced to all the people for ever that “My mission is not to rule over the people or to destroy them; rather I am appointed to rule over their hearts, educate them, and elevate their rank”.(4)
(The above is a selection taken from “Muhammad (PBUH&HP), the Mystery of Creation”, by Sayyid Jawad Hashimi (with some changes))
Roshd Website congratulates all Muslims upon 17th of Rabi al-Awwal, the birthday anniversary of the caller to faith and the seal of the Prophets, Prophet Muhammad (PBUH&HP), and his purified grandson, Imam Ja’far al-Sadiq (PBUH).
Roshd Islamic Shia Website
Footnotes:
1. Tarikh Tabari, p. 1569; Al-Sirah al-Halabyiah, vol. 3, p. 344- the text is narrated with some differences in the following references: Bihar al-Anwar, vol. 18, p. 418 and vol. 20, p. 391; Qasas al-Anbyia by Rawandi, p. 324
2. Ihtijaj, vol. 1, p. 23; (In this debate, Prophet Muhammad (PBUH&HP) challenged groups of Arab Jews, Christians, Existentialists, Polytheists, and Pagans, and responded to the questions of all five groups)
3. Al-Maghaazi, vol. 2, p. 853; Sirah Ibn Hisham, vol. 4, p. 60- This incident is also narrated in Man La Yahduruhu al-Faqih, by Shaykh Saduq, translated by Ali AKbar Ghaffari, vol. 4, p. 414
4. Normally the fine reasoning of Prophet Muhammad (PBUH&HP) in his moderate debates and cultural interactions with the non-Muslims has been useful in cases which the other side keeps within the boundaries of such kinds of dialogues. Nevertheless the history witnesses that Islam has defended its dignity and existence in standing against the attackers.
There are different reasons why a person may act aggressively towards
other human beings. The person may act this way because of his culture
or the way he was brought up in society. The person does not, however,
act this way based on instinct alone. Aggression is a molded, learned
behavior. A human being must have both environmental and instinctual
factors in order to display aggression. Some of a person's natural
instincts are to desire food, reject certain things, escape from
danger, fight when challenged, sex desire, care for the young,
dominate, and to accept inferior status. The combination of instincts
and environment determines a person's behavior. This is based on the
theory that everything human beings do would have to be learned from
other human beings. Aggression must be learned; it is not simply there
from birth. Rather than being an uncontrollable instinct, a person's
behavior is something that is taught to him. For example, a newborn
baby is breathing because it is an involuntary reflex. On the other
hand, a father may tell his young son to beat up the school bully who
is picking on him. As a result, the boy is taught to deal with the
situation by using violence.
In order for an individual to display aggression, it must be driven by
an instinct interacting with that person's surroundings. McDougall
defines the word instinct as "an inherited or innate psycho-physical
disposition which determines its possessor to perceive, and to pay
attention to, objects of a certain class, to experience an emotional
excitement of a particular quality upon perceiving such an object, and
to act in regard to its particular manner, or, at least, to experience
an impulse to such action." This definition basically explains that
people have different reactions for different stimuli. Therefore, an
individual is prone to act a certain way when he is stimulated to do so
from his surrounding environment. For example, the Eskimo does not have
an innate instinct that allows him to survive in his climate. He is
taught to work with his people in order to survive when he is very
young.
When people are brought up in a society, they learn certain customs and
traditions. These customs are usually taught to them because it's part
of their society's way of life, even though some of the customs may
seem cruel and repulsive to others. For example, cannibalism is
abhorrent to us, but in some primitive cultures, to eat an enemy is to
gain his or her strength. This aggressive behavior was taught to the
people of this culture and is the reason for its existence. People need
to have exposure to aggressiveness in society in order to act
aggressive. For example, there was a tribe in New Guinea, the fentou,
who were fierce warriors that were always fighting and killing. The
children of these people learned this hostility from their parents and
then acted in the same way. A parent's method of child rearing lays the
foundation for aggression. The child rearing practices themselves are
the overall design of a particular culture.
When a group of people are isolated, their behavior does not change
unless they interact with other people. The Tasaday tribe is an example
of a group of people who were completely isolated. They showed no signs
of aggression due to the fact that they had no words for weapon,
hostility, anger or war. The Tasaday were a food gathering tribe and
had no use for weapons. The tribe only used knives and other things
that might be classified as weapons as tools to gather food. They also
rejected the spear and the bow and arrow because they could not use
them to gather food. There could not have been anything in their
genetic makeup that made them act in an aggressive or peaceful manner.
This was their way of life that was taught from generation to
generation, and the tribe did what was needed to survive.
The origin of human aggression lies in factors such as society and
culture. Aggression is a learned emotion that is built on different
factors in a person's environment. It is the combination of
environment, society and culture that creates aggressive behavior. It
is the person's natural instincts that are the foundation for the
three. The Tasaday tribe was a peaceful group of people, while the
Fentou were aggressive warriors. Both of the tribes had the ability for
aggression and passivity but were driven to one by their environment,
society and culture.
In the Name of Allah, the Beneficent, the Merciful
Imam Hassan Askari (PBUH)
Honor or Shame?
In order to gain knowledge about a faith or religion, being aware of its beliefs and practices is a must. The beliefs of the Shia school of thought speak of knowledge about its origins, reasons, truth, the pillars, and core thoughts. However, its emphasis and recommendations about manners and actions can define one’s life program. There are many traditions in the Shia faith that specifically address moral and practical issues relating to one’s duties and responsibilities. The Shia thoughts and beliefs are a guide for people to reach the reality of this school in discussions of followers of different Islamic sects or even followers of different religions, however morality in the Shiite school of thought is the path for growth, accomplishment and self restraint, and an answer to “what should be done” and “how should one live”.
Today the Shiite society should pay attention to both matters, as certain problems in Shiite society derive exactly from not paying enough attention to the issues pertaining to faith and morals. However, it is important to note that the manner in which one Shia acts in presenting the Shiite faith to others is a very sensitive matter. Many cases have shown that it is one’s attitudes that create grounds for judging the beliefs and moral upbringing of a family. Today it must be properly presented who a true Shia is, and who can earn the high status of a Shia. Achieving true attributes of a Shia can lead to giant accomplishments. One who gains the attributes and morals of a true Shia will be able to attract others to the Shiite faith. And this is the desire of the Ahl al-Bayt of Prophet Muhammad (PBUH&HP), and what they have referred to many times. We bring an example from Imam Hassan Askari (PBUH),
“Be careful about your duty about Allah, and be an adornment of us (Ahl al-Bayt (PBUT)), not a cause of embarrassment for us. Attract all friendships (of people) towards us, and distance bad-thinking (people) from us…” (1)
The narration mentioned above portrays that one of the most important expectations of Imam Hassan Askari (PBUH) from the Shia is to exceed all others in acting morally and be exemplar in the society; and this is to the extent that others are able to pinpoint them as the Shiite of Ali (PBUH) and the infallible Imams (PBUT). And these are those trained under the school of thought of Ahl al-Bayt (PBUT).
An interesting note is that the Imam (PBUH) does not limit Shiite responsibilities to having positive attitudes to faithful people alone, rather he is also including actions towards the enemies as well. In interpreting the following Quranic phrase: “Speak well with people...”(2) he says,
“….so (it is best for all of you) to greet all pious with an open and welcoming face, and with those who are against you, to act with the intention of attracting them to faith with kindness and soft speech.” (3)
Let us strive to make politeness and good manners a habit, while having the intention that if one day our attitude may attract others to the love of Ahl al-Bayt (PBUT), we would have given one of the best gifts to our Imam Mahdi (PBUH) and his ancestors (PBUT).
Roshd Website offers its condolences to all Muslims, especially you dear friend on the 8th of Rabi’ al-Awwal, the martyrdom of the healing Guide, father of Imam Mahdi (PBUH), Imam Hassan Askari (PBUH).
Roshd Islamic Shia Website
Footnotes:
1. Tuhaf al-Uqul, p. 487
2. The Holy Quran, (2:83)
3. Mustadrak al-Wasa’il, vol. 12, p. 261, Hadith # 14061
Comments
contact me at samuraiallam@yahoo.com or at my skype samuraiallam
may Allah bless islam... and all honest people...ameen
An Opportunity for Reflection
In the name of the gracious and merciful God
From: Muhammad, the Messenger of God
To: Najashi al-As’ham, the Emperor of Habashah (Ethiopia)
You are in peace with us! Now, I will glorify the Lord for you: The owner and powerful Lord, Who is pure from any deficiencies or faults; the Lord Who saves everyone from dangers with His favor; the One Who rules all the creatures and overpowers them.
I testify that Jesus, son of Mary, is the Lord’s spirit and word, whom He placed in the womb of the purified Mary, and she conceived him.
Now, I call you to the only Lord, to His obedience, to obey me as His messenger, and to believe in what has revealed to me…
(A portion of the letter of Prophet Muhammad (PBUH&HP) to Najashi, the Emperor of Habashah (1))
Perhaps one of the major characteristics of Prophet Muhammad (PBUH&HP), which disclosed the spiritual light of his personality in the dark period of the ignorance era, was devotion to call people to Islam through dialogue and cultural interactions in a calm and friendly environment, while basing it on logic and reasoning. In fact, this might prove that he was on a divine mission, as numerous people have accepted the call to Islam by this means throughout the history.
The tradition of the Prophet (PBUH&HP) depicts a clear overview of this issue. In his debate with the Jews, when the Jews were defeated and asked for an extension to reflect, he responded by saying, ”I will give you an opportunity; but you have to reduce your prejudice and expand your justice, so that Allah may guide you (2)”.
Moreover, in the letters he sent to the Jews and the Christians, while referring to Moses, son of Imram, and Jesus, son of Mary, as Allah’s messengers, Prophet Muhammad (PBUH&HP) introduced himself as a messenger of Allah whose name had been mentioned in the Torah and the Gospel; and called them to Islam by reciting the 64th verse of the third Chapter of the Holy Quran, ”Come to common terms as between us and you: That we worship none but Allah; that we associate no partners with Him…”
The tradition of Prophet Muhammad (PBUH&HP) is filled with evidences of his constructive and compassionate character in dealing with the people.
As an example when the Muslims took over Mecca without any battles, Prophet Muhammad (PBUH&HP) issued an unexpected general pardoning for the masters of polytheists and pagans of Mecca; however, he excepted a couple of them due to their severe acts. Safwan ibn Umayyah was among the unpardoned ones. Since he had initiated several wars against the Muslims, Prophet Muhammad (PBUH&HP) ordered his arrest.
When Safwan was informed of this order, he escaped to Jeddah. Umair ibn Wahab, a cousin of Safwan, interceded for him and asked Prophet Muhammad (PBUH&HP) to pardon him, and eventually the Prophet (PBUH&HP) did so.
When the news reached Safwan, he did not believe in it, and asked for a sign from the Prophet (PBUH&HP) to become certain. Prophet Muhammad (PBUH&HP) sent him his turban or shirt as a sign, so that he would be assured about his forgiveness.
When Safwan went back to the Prophet (PBUH&HP) and met with him, he said, ”Give me two months so that I would do a research about Islam”.
Prophet Muhammad (PBUH&HP) replied to him, ”I will give you four months to investigate Islam and to become a Muslim!”
Later, Safwan used to say, ”A person with such a good morale and magnanimity cannot be anything but a Prophet. I testify that there is no God but Allah, and Muhammad is His messenger”, and he became a Muslim (3).
Indeed, with such a great behavior, the great Prophet of Islam has announced to all the people for ever that “My mission is not to rule over the people or to destroy them; rather I am appointed to rule over their hearts, educate them, and elevate their rank”.(4)
(The above is a selection taken from “Muhammad (PBUH&HP), the Mystery of Creation”, by Sayyid Jawad Hashimi (with some changes))
Roshd Website congratulates all Muslims upon 17th of Rabi al-Awwal, the birthday anniversary of the caller to faith and the seal of the Prophets, Prophet Muhammad (PBUH&HP), and his purified grandson, Imam Ja’far al-Sadiq (PBUH).
Roshd Islamic Shia Website
Footnotes:
1. Tarikh Tabari, p. 1569; Al-Sirah al-Halabyiah, vol. 3, p. 344- the text is narrated with some differences in the following references: Bihar al-Anwar, vol. 18, p. 418 and vol. 20, p. 391; Qasas al-Anbyia by Rawandi, p. 324
2. Ihtijaj, vol. 1, p. 23; (In this debate, Prophet Muhammad (PBUH&HP) challenged groups of Arab Jews, Christians, Existentialists, Polytheists, and Pagans, and responded to the questions of all five groups)
3. Al-Maghaazi, vol. 2, p. 853; Sirah Ibn Hisham, vol. 4, p. 60- This incident is also narrated in Man La Yahduruhu al-Faqih, by Shaykh Saduq, translated by Ali AKbar Ghaffari, vol. 4, p. 414
4. Normally the fine reasoning of Prophet Muhammad (PBUH&HP) in his moderate debates and cultural interactions with the non-Muslims has been useful in cases which the other side keeps within the boundaries of such kinds of dialogues. Nevertheless the history witnesses that Islam has defended its dignity and existence in standing against the attackers.
[/center]
There are different reasons why a person may act aggressively towards
other human beings. The person may act this way because of his culture
or the way he was brought up in society. The person does not, however,
act this way based on instinct alone. Aggression is a molded, learned
behavior. A human being must have both environmental and instinctual
factors in order to display aggression. Some of a person's natural
instincts are to desire food, reject certain things, escape from
danger, fight when challenged, sex desire, care for the young,
dominate, and to accept inferior status. The combination of instincts
and environment determines a person's behavior. This is based on the
theory that everything human beings do would have to be learned from
other human beings. Aggression must be learned; it is not simply there
from birth. Rather than being an uncontrollable instinct, a person's
behavior is something that is taught to him. For example, a newborn
baby is breathing because it is an involuntary reflex. On the other
hand, a father may tell his young son to beat up the school bully who
is picking on him. As a result, the boy is taught to deal with the
situation by using violence.
In order for an individual to display aggression, it must be driven by
an instinct interacting with that person's surroundings. McDougall
defines the word instinct as "an inherited or innate psycho-physical
disposition which determines its possessor to perceive, and to pay
attention to, objects of a certain class, to experience an emotional
excitement of a particular quality upon perceiving such an object, and
to act in regard to its particular manner, or, at least, to experience
an impulse to such action." This definition basically explains that
people have different reactions for different stimuli. Therefore, an
individual is prone to act a certain way when he is stimulated to do so
from his surrounding environment. For example, the Eskimo does not have
an innate instinct that allows him to survive in his climate. He is
taught to work with his people in order to survive when he is very
young.
When people are brought up in a society, they learn certain customs and
traditions. These customs are usually taught to them because it's part
of their society's way of life, even though some of the customs may
seem cruel and repulsive to others. For example, cannibalism is
abhorrent to us, but in some primitive cultures, to eat an enemy is to
gain his or her strength. This aggressive behavior was taught to the
people of this culture and is the reason for its existence. People need
to have exposure to aggressiveness in society in order to act
aggressive. For example, there was a tribe in New Guinea, the fentou,
who were fierce warriors that were always fighting and killing. The
children of these people learned this hostility from their parents and
then acted in the same way. A parent's method of child rearing lays the
foundation for aggression. The child rearing practices themselves are
the overall design of a particular culture.
When a group of people are isolated, their behavior does not change
unless they interact with other people. The Tasaday tribe is an example
of a group of people who were completely isolated. They showed no signs
of aggression due to the fact that they had no words for weapon,
hostility, anger or war. The Tasaday were a food gathering tribe and
had no use for weapons. The tribe only used knives and other things
that might be classified as weapons as tools to gather food. They also
rejected the spear and the bow and arrow because they could not use
them to gather food. There could not have been anything in their
genetic makeup that made them act in an aggressive or peaceful manner.
This was their way of life that was taught from generation to
generation, and the tribe did what was needed to survive.
The origin of human aggression lies in factors such as society and
culture. Aggression is a learned emotion that is built on different
factors in a person's environment. It is the combination of
environment, society and culture that creates aggressive behavior. It
is the person's natural instincts that are the foundation for the
three. The Tasaday tribe was a peaceful group of people, while the
Fentou were aggressive warriors. Both of the tribes had the ability for
aggression and passivity but were driven to one by their environment,
society and culture.
brothers and sisters
I'm a new member her
nice to see you
Imam Hassan Askari (PBUH)
Honor or Shame?
In order to gain knowledge about a faith or religion, being aware of its beliefs and practices is a must. The beliefs of the Shia school of thought speak of knowledge about its origins, reasons, truth, the pillars, and core thoughts. However, its emphasis and recommendations about manners and actions can define one’s life program. There are many traditions in the Shia faith that specifically address moral and practical issues relating to one’s duties and responsibilities. The Shia thoughts and beliefs are a guide for people to reach the reality of this school in discussions of followers of different Islamic sects or even followers of different religions, however morality in the Shiite school of thought is the path for growth, accomplishment and self restraint, and an answer to “what should be done” and “how should one live”.
Today the Shiite society should pay attention to both matters, as certain problems in Shiite society derive exactly from not paying enough attention to the issues pertaining to faith and morals. However, it is important to note that the manner in which one Shia acts in presenting the Shiite faith to others is a very sensitive matter. Many cases have shown that it is one’s attitudes that create grounds for judging the beliefs and moral upbringing of a family. Today it must be properly presented who a true Shia is, and who can earn the high status of a Shia. Achieving true attributes of a Shia can lead to giant accomplishments. One who gains the attributes and morals of a true Shia will be able to attract others to the Shiite faith. And this is the desire of the Ahl al-Bayt of Prophet Muhammad (PBUH&HP), and what they have referred to many times. We bring an example from Imam Hassan Askari (PBUH),
“Be careful about your duty about Allah, and be an adornment of us (Ahl al-Bayt (PBUT)), not a cause of embarrassment for us. Attract all friendships (of people) towards us, and distance bad-thinking (people) from us…” (1)
The narration mentioned above portrays that one of the most important expectations of Imam Hassan Askari (PBUH) from the Shia is to exceed all others in acting morally and be exemplar in the society; and this is to the extent that others are able to pinpoint them as the Shiite of Ali (PBUH) and the infallible Imams (PBUT). And these are those trained under the school of thought of Ahl al-Bayt (PBUT).
An interesting note is that the Imam (PBUH) does not limit Shiite responsibilities to having positive attitudes to faithful people alone, rather he is also including actions towards the enemies as well. In interpreting the following Quranic phrase: “Speak well with people...”(2) he says,
“….so (it is best for all of you) to greet all pious with an open and welcoming face, and with those who are against you, to act with the intention of attracting them to faith with kindness and soft speech.” (3)
Let us strive to make politeness and good manners a habit, while having the intention that if one day our attitude may attract others to the love of Ahl al-Bayt (PBUT), we would have given one of the best gifts to our Imam Mahdi (PBUH) and his ancestors (PBUT).
Roshd Website offers its condolences to all Muslims, especially you dear friend on the 8th of Rabi’ al-Awwal, the martyrdom of the healing Guide, father of Imam Mahdi (PBUH), Imam Hassan Askari (PBUH).
Roshd Islamic Shia Website
Footnotes:
1. Tuhaf al-Uqul, p. 487
2. The Holy Quran, (2:83)
3. Mustadrak al-Wasa’il, vol. 12, p. 261, Hadith # 14061
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