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Message of Thaqalayn - Volume:16 Issue: 3, Autumn 2015

Message of Thaqalayn
Volume:16 Issue: 3, Autumn 2015

  • تاریخ انتشار: 1394/10/10
  • تعداد عناوین: 7
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  • Mohammad Ali Shomali Page 7
    Islamic sources hold a rich account of the ‘End of Times’ – an era described in the eschatologies of the dominant world religions. It refers to the world’s state of affairs before and after the coming of Imam Mahdi to establish worldwide justice and peace. The previous part offered an overview of the concept of the ‘End of Times’ from the viewpoint of the dominant world religions, as well as the Islamic perspective using the Qur’an and hadith as sources to envision what lays ahead of us, and with the purpose of increasing our knowledge on the advent of Imam Mahdi, establishing a positive relationship with the Imam, and preparing for his return. This part expands on the quality of the people during this time, including their intellectual condition and scientific and technological advancements.
  • Tawus Raja Page 23
    The ‘patient and grateful servants’ in the Qur’an are those who take lessons from how God has created the world of nature and how He has treated the previous nations in history (14:5, 31:31, 34:19, 42:33). The significance and connection of these two qualities is seen more vividly in a Prophetic narration: ‘ Īmān (belief, faith) is split in two halves: one half of it is [in] patience, and the other half is [in] gratitude.’1 A clear meaning of this is that at times of ease, success and bounty, a believer must be grateful, and at times of difficulty, loss and affliction, a believer must be patient. In several hadiths, the ‘one who is grateful when he is given [a blessing], and patient when he is afflicted [with hardship]’ is described as a believer, the best of people, the noblest and most honourable servant to God, and one who is given the good of this world and the Hereafter.2 This article discusses the meanings of each quality and how they are integral elements of faith. It shows that the essence of both qualities is the realisation that God is the sole owner of everyone and everything in the universe. God’s absolute ownership is the spirit of patience and gratitude.
  • Majid Rezai Dawani Page 39
    Islam advises heedfulness to the hereafter, and urges humankind to turn away from attachment to this world. What is the outcome of this attitude, and how is it related to the development of societies? Referring to Qur’anic text, hadiths, and the conduct of religious leaders, this article expounds on the effect of Qur’anic belief in the hereafter on stabilizing a community in its economic development and social justice, as well as its spiritual condition. A definition of belief in the hereafter will be offered, along with its impact on man’s consumption and production, and reveals that – through belief in the hereafter – Islam paves the way for refraining from inappropriate economic behaviours in issues that commonly do not receive the attention of economic experts, such as justice, protecting the rights of the needy, and avoidance of a life of luxury.
  • Karim Aghili Page 67
    This series is a list of responses to objections raised against Imamate from prominent scholar Allamah Hilli’s K a s h f u l- M u r ā d , expanded on from Nasir al-Din al-Tusi’s Tajrid al-I‘tiqād – the first treatise on Shi‘i theology. Kashful Murad is one of the most widely read of Allamah al-Hilli’s publications as it is the first commentary written on Allamah al-Tusi’s work. The concept of Imamate in Shi’i Islam refers to the necessity of having a divinely-appointed leader who will lead the Islamic nation after the Prophet’s death. An Imam who exceeds all people in every virtue whether it be piety, knowledge, or bravery, and who justly leads the people and guides them towards morality is a grace of God. The previous parts included discussions on the proofs for the Imamate of Ali, the rules concerning those opposed to his leadership, and the proofs for his authority over the companions that qualify him for leadership such as his extraordinary courage, deep insight, matchless asceticism and devotion, and boundless patience. This part expands on his qualifications over the companions, such as his noble character, eloquence, wisdom, and foresight.
  • Morteza Karimi Page 77
    Muhasaba al-nafs, or spiritual accounting, plays a key role in the spiritual journey with the goal of nearness to God. It works as a selfassessment of a person’s thoughts and deeds on a daily, weekly, monthly, or yearly basis – such as thanking God for every accomplishment and asking forgiveness for all wrongs committed with the intention of not repeating them. Many Islamic scholars throughout history have explored this subject and have either taught, compiled, or were prolific authors in the field. This article touches upon the work of Sayyid ibn Tawus called Muhasaba al-Nafs , offering a biography of the author, an overview of the book, and a summary of each chapter, which includes topics such as the recording of our deeds and its exposure to God, the Prophet, and the Infallibles; the importance of self-accounting, practical steps to self-purification, and the special days, times, and places for prayer and to fulfill one’s duties.
  • Hamid Reza Fahimi, Tabar Page 97
    Can legal rulings be derived from Qur’anic stories? Much of the Qur’an comprises of stories on specific nations and prophets of God. Based on narrations from the Ahlul Bayt, legal verses have indeed been derived from these universal stories. To demonstrate these rulings, the first part of this article used these narrations, using topics such as the permissibility of self-praise and dissimulation ( taqiyya ), and justifying punishment for the disabled and ill wrongdoers. This second part includes the implications or inspirations drawn from the Ahlul Bayt’s method of interpretation of Qur’anic stories.
  • Mohammad Ali Shomali Page 117
    Though personal identity is truly important, it is essential for a community to likewise have an identity that is shared by other members of the same group, and to work in a united way for the same causes. Regardless of whether it is on a worldwide or lesser scale, establishing a community is currently becoming more crucial. To consider a group of people a successful community involves specific requirements and qualities. The first part of this series demonstrated the importance of community-building and Prophet Muhammad’s efforts to put it into practice. Prioritized qualities were expounded on, such as truthfulness, trustworthiness, persistence, and maintaining a healthy balance in working for this world to eventually lead to a blissful hereafter. This part further builds upon qualities such as moderation, humbleness, enjoining good and forbidding wrong, unity, truth, justice, environmental awareness, and having firm faith in God.