When does Morality Start?
Morality or moral enquiry starts when one is faced with questions on how to act in respect to himself or others, such as: What should I do in relation to my parents? What should I do in relation to my relatives? What should I do in relation to my friends? What should I do in relation to my neighbour or strangers? What should I do in relation to my society? What should I do in relation to the nature and the environment around me? What should I do in relation to my self: my possessions, time, body, talents, potentialities and so on?
Surely there are different ways of establishing these relations and every choice needs some criteria: defining a relevant ideal and defining a practical way to reach that ideal. Without having an understanding of an appropriate ideal in advance one cannot decide what to do. It is only after consideration of one’s ideals that one can choose a course of action and be able to justify it for himself and others.
ABSTRACT: Shaban, the eighth month of the Islamic calendar, is considered the month of Allah ís mercy and pleasure. A prayer by Imam Ali attributed to this month, called Munajat Shabaniyyah, is a well-known and unique whispered prayer highly regarded by the Infallible Imams as well as mystics and philosophers. With careful attention to its meanings and advice, a person can achieve levels of perfection to reach a high status with Allah. The following offers a glance into some of its passages along with an explanation of the states of a person who calls to Allah, the ways to address Him and ask for His help, the effects of detachment from this world, and a response to a frequently asked question regarding the attitude and condition of a supplicant.
ABSTRACT: Islamic sources hold a rich account of the End of Times in the world is state of affairs before and after the coming of Imam Mahdi to establish worldwide justice and peace. Earlier articles in this series offered an overview from the viewpoint of the dominant world religions, as well as the Islamic perspective using the Qurían and hadith as sources to visualise the future and increase our knowledge on the advent of Imam Mahdi with the purpose of establishing a positive relationship with him and preparing for his return. The previous part expanded on the qualities of the people of this time, including their intellectual condition, and scientific and technological advancements. This part further delves into the signs of the moral, cultural, and religious state of affairs before the advent of Imam Mahdi as well some events after the his return.
ABSTRACT: The End of Times in a period studied in the eschatologies of the dominant world religions ñ refers to the worldís state of affairs before and after thecoming of Imam Mahdi, when worldwide justice and peace will be established. The previous articles in this series presented an outline of the concept from the viewpoint of the major world religions. The Islamic perspective is also given, using the Qurían and hadith as sources to visualize future events, and with the purpose of increasing our knowledge on the advent of Imam Mahdi to establish a positive relationship with the Imam, and preparing for his return. Topics such as the quality of the people during this time, including their intellectual condition and scientific and technological advancements were explained. This part includes the peopleís cultural, moral, and religious condition during the End of Times, explaining what will arise concerning family relationships, youth, women, mosques, Islamic law, and the general representation of Islam
ABSTRACT: No doubt life in its all forms enjoys a very high status in Islam. Human life is one of the most sacred creatures of God. Therefore, it must be appreciated, respected and protected. In this regard, the paper refers to different parts. The first part studies the value of life in Islam. It helps to understand why life must be appreciated and respected. The second part sheds some light on the nature of the Islamic bioethics. Discussing the sources and authorities in the Islamic bioethics, in this part we will study the way of life protection which is regulated by the Islamic law and bioethics. Part three reflects on some important issues in bioethics from an Islamic perspective. Concerning the Islamic believes, physical health maintenance and disease treatment are two important aspects of the Islamic teachings. In respect to the beginning of human life; firstly, we will see that reproduction must occur in the context of a legitimate and stable family. Secondly, we will study family planning and abortion. With respect to the end of life, issues such as suicide and euthanasia will be studied. Finally organ transplantation will be discussed.
MOHAMMAD ALI SHOMALI
ABSTRACT: The previous parts offered an explanation on the close connection between Imam Husayn and Imam Mahdi in hadiths and why Imam Mahdi refers much to Imam Husayn in his universal mission for establishment of justice while putting the demand for the blood of Imam Husayn at top of his agenda. This part offers guidelines as to how a person can help Imam Mahdi by being a good follower of
Imam Husayn. It will be argued that by showing the people the value of being a good. follower of Imam Husayn, and in particular by showing complete commitment to observing and to establishing justice and other virtues, one can prove his love for Imam Husayn while simultaneously helping Imam Mahdi
ABSTRACT: It is crucial for a community to have a shared identity and to work towards a joint cause. Regardless of whether it is on a worldwide or lesser scale, establishing a community is currently becoming more crucial, and successful community involves specific requirements and qualities. This series of papers studies the importance of community-building and ProphetMuhammadís efforts to implement it. Prioritized qualities such as truthfulness, trustworthiness, justice, unity, persistence, moderation, humbleness, enjoining good and forbidding wrong, and maintaining a healthy balance in working for this world to eventually lead to a blissful hereafter were expounded on. This part further builds upon the concept of truthfulness in Islamic theology and is moral system; of Allah as the true being, revelation as the truth, the prophetsí mission to serve the truth, and the importance of communities striving to become truthful.
This series is based on a nine-session course conducted by the author on Community Building at the Islamic Centre of England in London in 2009.
Thus far we have listed some of the major characteristics of an Islamic Community, a community which is pleasing to Allah (swt), such as being balanced and moderate, calling towards good and in particular enjoining good and prohibiting bad. In what follows, we will refer to some other characteristics of an Islamic community.
In the Name of God, the Merciful, the Beneficent
Psychic Substance: A Meeting Point between Metaphysics & Spirituality
MOHAMMAD ALI SHOMALI, QOM
The discussion of the human soul, its existence, nature, eternity and perfec- tion occupies a focal position in Islamic philosophy. All Muslim philoso- phers concerned themselves with the subject of the soul. The most detailed and most important works on this subject are those of Kindi, Farabi, Ibn Sina, Ibn Rushd, Mulla Sadra (Sadr al-Din Shirazi) and ‘Allamah Ta- bataba’i. Referring to different types of substance discussed in Islamic Phi- losophy, this paper focuses on psychic substance, or soul, and reviews the nature and faculties of the soul highlighting the main characteristics of psychic substances and what features distinguish them from other sub- stances along with a discussion about happiness of the soul.
1. Substance and its different types
Muslim philosophers recognise two aspects of every contingent being: quiddity (nature or whatness) and existence (being). All quiddities are uni- versal and it is only existence which individuates. In this regard, M. T. Misbah writes:
Another issue is the problem raised in Islamic philosophy of whether a universal may be individuated by means of specific accidents. Every accident in reality also has a whatness to which the mind attributes universality, and therefore it partici- pates with whatnesses of that which has accidents in the need to be individuated. And this question can be repeated with regard to them, as to how they are to be in- dividuated. How is the addition of a universal essence to cause the individuation of a universal essence of that which has accidents?
In the final part of the Faiths in Creation series, Mohammad Shomali presents the Islamic texts that teach of the value of the natural world and the importance of our respect for it. He gives an Islamic perspective on how we should interact with the environment that surrounds us, and looks at the vices that we are most likely to succumb to.
In the Name of God, the Beneficent, theMerciful
If Resurrection is starting and one of you has a sapling in his hand which he can plant before he stands up he must do so.1
There is no joy in life unless three things are available: clean fresh air, abundant pure water, and fertile land.