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The human being is a social creature and in need of connecting with others in order to survive. Nevertheless, he should secure his prosperity and salvation in this world and the next by selecting a worthy friend and keeping the friendship moderate, away from all exceeding of the limits or breaking Allah's (swt) laws.
Love denotes the highest level of affection for a person or thing and can be categorized into three types:
1) True Love; a love that lays deep inside the heart and begins and ends with Allah. There are other terms that are used for this type of love, such as ‘The Great Love’.
2) Metaphoric Love: Love whose subject is things in this world created by the Lord, such as the love one may have for another person and his virtues, this love is also called ‘The Smaller Love’.
3) False love: This love originates from lust and carnal desires and allows the nafs ammarah to take control, and leads to the domination of lust over one’s mind, resulting in one’s corruption and decline.

Any love for other than Allah (swt) and the infallibles is false.
The ways to prevent such friendships or free oneself of them can be counted as the following:
a) Being careful when choosing friends and observing Islamic laws (gender-wise) in the process.
b) Paying attention to the negative outcomes of excessive friendships.
c) Strengthening one’s true love (love of Allah (swt)) because if this love grows in the individual, other loves which contradict the love of Allah will fade away.

6838 1 شیئر 0

As children of one father have a feeling of brotherhood because all are the off-springs of one father, likewise, the creatures of One God are bound to have brotherly feelings towards each other because they are the creation of One Creator. 


The theory of the separation of religion from politics is a viewpoint that supports marginalizing religion from different fields of human life. According to this viewpoint, man is able to discover the true rules to culture, politics, judgment, economy, commerce, manners, social relationships, etc., and legislate them with the help of science and knowledge, and does not need religion to intervene in his life.
Roots of the prevalence of this viewpoint during the Middle Ages can be traced back to the deficiency of distorted and altered Christianity, the ruling of despotism, the lack of freedom of expression because of the church and the contradiction between science and the teachings of the Bible.
In the Islamic world, the theory has been posed by three different groups: 1- Ruling oppressors that intended to change the caliphate into a type of monarchy 2- Foreign colonizers 3- The movement of corrupt thinkers.
As to refute the viewpoint of the separation of religion and politics, many solid and convincing arguments have been mentioned, two of which we will mention below: 1- Referring to Islamic teachings, texts and sources 2- The Sirah (lifestyle and acts) of the Holy Prophet and his household. Examining the mentioned material clearly shows that the separation of religion and politics does not apply to Islam, because a great portion of Islamic teachings and knowledge cover political and social issues.
Also, in order to understand how to argue in opposition to the advocates of this viewpoint, we will examine and refute one of the important reasons that supports their standpoint in the detailed answer.

By responding to the arguments of people who claim that politics is separate from religion, it will be proven that this cannot be the case and that religion is part and parcel of politics. To those who say that the essence of politics and the essence of religion are at odds and for this reason they cannot be combined, the following can be said: Religious politics means the management of a society based upon the values and criterion of religion, in order that the society reaches wholeness and true balance; there does not exist any logical contradictions in the issue of religious politics.
In response to the argument that religious laws are matters that are “on occasion”, it must be stated that this is not only applicable to religion or the precepts of religion in the political arena, but it applies to every body of laws which is in existence (all of these are based on circumstances and the situation at hand).
Also, in response to the argument that religion is an unchangeable matter and the world and its politics are always changing, and therefore, an unchangeable body is unable to manage something which is always in a state of change, it is said that: religion and this world both possess changeable and non-changeable aspects, and each part of religion has to do with its corresponding part of worldly matters. In relation to those who say that Islamic jurisprudential management is inefficient or incompetent, it must be said that Islam takes into consideration all changing and non-changing aspects of individual and social life and guides people to a correct way of life with all of these aspects factored in. The existence of the jurisprudential method, which is the standard way of understanding religion, provides and ensures the correct understanding to this religion. In addition, it opens the possibility of answering new questions which come about.

During the renascence Christian believers came to the realization that their religion, with all the shortcomings it had, could not meet the modern social and political needs; therefore, secularism took shape. 
Secularism can be considered as the legitimate child of western civilization since Christianity, having gotten distracted and intermingled with worldly temptations and attitudes could not claim to satisfy all human beings’ needs. 

A religion that has come in order to explain the path to felicity from now until the end of time cannot remain indifferent to a matter that all societies need, that is, government. In other words, the rules and regulations of Islam are such that they depend on a government and without which Islam cannot remain alive.

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As the last divine religion, the enlightening school of Islam is the most complete and inclusive religion of all. Therefore, in Islam social rules and regulations have been considered just like as personal rules. Islam believes there are principles and rules a Muslim should observe in his social life and interactions in a society and the same in the liabilities s/he has against others and society in which s/he lives.
Some of the most important liabilities of a citizen in Islamic society are as follows:
1- Not trampling peoples’ rights (Hagh Al Naas) and respecting other citizens’ rights.
The emphasis of Islam on respecting the right of neighbors and passengers in the street can be considered as some examples of this.
2- Caring for other people and helping them when they are in need at the time of disasters (natural or non - natural)
As Islam instructs a citizen of Islamic society should try to solve political, cultural, economical and … problems in his society and should not be indifferent to natural disasters like unexpected happenings and moral calamities and social disorders.
3- Respecting Islamic moralities in social interactions such as: being nice and good tempered, being humble, patient and tolerating people.


Daily Hadith
الإمام علي (عليه السَّلام):مَن شَرُفَت هِمَّتُهُ عَظُمَت قِيمَتُهُ.
He whose ambition is lofty his value is heightened.