It may not be a great deal for Muslims even to check if hanging around in social networks in Islam is Lawful (Halal) or forbidden (Haram) for them. The question may sound very dogmatic when you hear it at first, and you may reply: “What are you saying? We are living in the 21st century. We live in a world of technology. All our communications and a high percentage of our work depend on social networks.”
Okay! Stop answering me before you let me finish my words. I know that we are living in a world of technology and as you see, I am communicating with you via the internet, using social networks. But what I’m talking about is not about the advantages of social networks. We are all aware of how useful cyberspace is in our daily life. But here I want to invite you to think about your habits and behaviors in the cyberspace.
In this article I would like to go through the pathology of our use of social networks and to see if we are going astray at some point, then we can bold it out, so we can solve it.
Apart from phone calls and necessary communications that have become easier via social networks, some people run their businesses using these networks. People can sit at home and instead of traveling far distances for work meetings, can stay home and manage their works, or some can even study and graduate via distance learning organizations.
There are loads and loads of advantages that we can keep counting for social networks, and I am not going to ignore all of them. But I want to make a few points that we may be neglecting in using social networks.
Let me remind you that Islam is a way of life and Muslims and those who convert to Islam believe that it is the best way of life for one who wants to achieve success in this world and the hereafter.
Believe it or not, YES. Just like any other aspect of life for which Islam tells us how to behave to achieve absolute success, it has recommendations for Muslims’ use of Facebook, Twitter, Google, Instagram, etc. it may not be directly mentioned in the Quran or narrations, but since social networks are types of virtual societies, the Islamic lifestyle and its rulings may apply to our behaviors in social networks.
Being in any gatherings or societies has its own conditions and requires its special behavior. It is important that we can analyze different situations and find out how we should behave according to our Islamic lifestyle. Social networks are also like a society that requires specific etiquette, and we, as Muslims, should discover these etiquettes. There are a few points that are very important to consider from an Islamic viewpoint, while talking about the etiquette of Muslims, hanging around in social networks in Islam:
Islam has specific rulings about the relationship between men and women in society. These rulings are presented to dignify and respect the character of both men and women. These may contain the following:
- Etiquette of speech and look.
- Not joking and praising the opposite sex for personal acts that are not common to be praised in real society.
- Sending heart or kind stickers that are not common to use in real gatherings.
- Posting photos of either men or women in different places. Muslim men and women do not keep the images of those who are of unmarriageable kin (non-mahram).
Usually, practicing Muslims try to keep these limits in social networks, just like controlling their manners in real society.
Another thing that is known to be abhorrent according to Islam is showing off to others. Islam says that Muslims are like sisters and brothers [1]. And therefore they have to make sure that if one sister or brother doesn’t have the ability to have something or to go somewhere for any reason (financial, health-wise, etc.), you should not make them feel sorry for what they don’t have or cannot have at the moment.
Therefore, from an Islamic viewpoint sharing your moments of having fun with your friends, or eating at a fancy restaurant, or gaining a great opportunity at work or school, is not recommended.
Considering the above, you can conclude which of your posts on Facebook, Twitter, Google, Instagram, etc. are not liked by God.
Allah recommends Muslims that when they finish a task, they should start another task [2]. It means that Muslims should not waste any time, and we all have the experience that hanging around on social networks consumes a lot of our time without we even realize it.
Therefore it might worth that we specify a specific amount of time to our use of social networks per day, and don’t allow the cyberspace to carry us with it wherever it wishes.
Too much of communication and too much of speech always makes the ground fertile for dangerous words such as wrong judgment of others, the humiliation of other groups or sects or races, insulting people (especially famous people) for no right reason, accusing people of what they haven’t done, etc. These are all forbidden (Haram) according to Islam [3]. But Muslims may sometimes forget to be cautious about these issues in social networks in Islam.
Therefore, I strongly recommend that we specify some time and revise our manner in social networks in Islam. Then, we might realize that much of our use of social networks are useless and is preventing us from attaining our success in this world and the hereafter. Or on the other hand, we may again realize that our use of social networks has no contradictions with Islamic law, and we can keep up the good job!
Let’s be honest guys and not justify the importance of our presence in social networks. If we are wasting time, we need to make a firm decision. And if we don’t live based on an Islamic lifestyle, we shouldn’t expect to be the most successful.
Good Luck
References:
- The Quran: Chapter 49, Verse 10
- The Quran: Chapter 94, Verse 7
- The Quran: Chapter 49, Verse 11-12
Ramadan is the ninth month of the Islamic calendar, observed by Muslims worldwide as a month of fasting, prayer, reflection and community. In this holy month Muslims fast from the food, drink, smoking, and sexual activity, and other specific activities drawn by Islam between dawn to nightfall until when the evening adhan is sounded in order to practice abstaining. There is definitely a higher purpose beyond not eating or drinking behind fasting. Fasting is one of the Principles of Islam, a religious duty commanded by Allah. Muslims who obey such commands or duties are said to receive thawab* each time for each good deed and receive redemption in the afterlife. Today we are going to discuss the real philosophy behind this Principles but at first, let us see some of the Quran verses pointing to fasting and its place in Islam.
O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous –
(The Holy Quran 2:183)
Also:
The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion
(The Holy Quran 2:185)
This principle is often emphasized in the principles of Islamic jurisprudence “The basis for the formation of all religious and divine rules is the interests and corruptions that philosophy is its cause”.
The second surah of The Quran (Al-Baqarah) clearly telling us the purpose of the act of fasting, talks about Divine bowing (verse 185), thanksgiving (verse 185), Benefiting from divine help (verses 45 and 153), benefiting from Allah (verse 184), attaining piety (Verse 183) and victory and success in deeds (verses 45 and 153) are among the wisdom and goals of fasting. We will discuss them deeply now:
Fasting has other benefits and effects, the most important one is identifying the sincere; Because fasting means abstaining from drinking and eating and sexual pleasures as well as other prohibitions, it is very difficult for many people who cannot wash their hearts of material pleasures and are only humble and submissive who give up by divine command. Therefore, it can be said that fasting is one of the most important divine tests through which sincerity can be recognized. Imam Ali (AS) says about this function of fasting: Allah made fasting obligatory in order to test the sincerity of the people. (1) Also, Lady Fatemeh (AS) says about the role of fasting insincerity: Allah has made fasting obligatory in order to establish sincerity. (2)
Other functions of fasting include the element of empathy; Because the fasting person understands the difficult conditions of others by fasting, and because of the suffering he suffers during the fast, he feels the suffering of the poor deeply now. Creating similar conditions and assimilating the living space with the lives of the poor, in the most important dimension, namely the lack of food and drink and other pleasures, causes a feeling of sympathy and provides the ground for financial benevolence and charity. Some rich people, for various reasons, including illness or intentionally not fasting, have to pay atonement, so one of the purposes of fasting is to reach a part of the wealth and property of the rich to the poor so that at least the life of the poor is provided and the level of class distance becomes slightly lower.
we can also refer to this wisdom that Imam Sadigh (AS) has stated about the obligation of fasting: Allah has made fasting obligatory so that the rich and the poor become equal (3) Imam Reza (AS) also says about this matter: People are commanded to fast in order to understand the pain of hunger and thirst, and through it to find the poverty and misery of the Hereafter. (4)
Another wisdom mentioned in the narrations for fasting is zakat of the body. In the sense that zakat is for everything; That is, just as it is zakat for property, which by paying for it provides the ground for proper growth and development of the body. Prophet Mohammad (PBUH&HP) said: Zakat is for everything and zakat on the bodies is fasting. (5) Also, our dear Prophet (PBUH&HP) said: Fast to stay healthy (6)
Medical research has proven today that fasting has a very effective role in eliminating diseases, especially cancer; this is because the lack of nutrients in the body has the first effect on cancer cells and dries out their roots. Therefore, in order to have a healthy body and all the organs of the body to work properly, we must accept fasting as a treatment and use it for the proper development of our body.
In the teachings of Islam, Jihad, especially its military one, has been set as a standard for other tasks due to its difficulty to achieve. Therefore, matters such as gaining halal, marrying well, and the like are considered and measured as jihad. Fasting is a difficult and arduous task because it is even permissible to step on carnal pleasures. Fighting against carnal desires and confronting erotic issues is one of the most important jihads known as the Great Jihad; and it is more difficult to fast in the heat of summer and under the sun and with work and labor. Such a fast is one of the best examples of deeds from the ideals of Prophet (PBUH&HP) that he said: Fasting in the heat is jihad. (7)
Imam Sadegh (AS) also says about fasting in extreme heat: Whoever fasts for Allah on a very hot day and becomes thirsty, Allah will appoint a thousand angels to touch his face and give him the good news until he breaks his fast. (8)
Achieving true fasting means that not just a person's body and tongue fasting, but also his heart and mind are fasting. Imam Ali (AS) says in expressing the best types of fasts: The fast of the heart is better than the fast of the tongue, and the fast of the tongue is better than the fast of the belly (9). So, in the real fast, all the organs of a person must be fasting from sin and mistakes. It is also narrated from Lady Fatima (PBUH) that: What is the use of fasting for a fasting person who has not preserved his tongue, ears, eyes, and joints? ** (10)
There is no point in Islam that hasn’t been checked by wisdom higher than human ones. If there are acts in Islam that are hard or pointless in our sight, that means we can’t see their higher purpose. Islam is always fresh and never gets old like other religions and it seeks human redemption so follow its orders to find yourself in the righteous path
References:
- Nahj al-Balagha (verse 252)
- Bihar al-Anwar (96th volume – page 368)
- Man La Yahduruhu al-Faqih (second volume – page 43)
- Wasa'il al-Shia (4th volume – page 4)
- Al-Kafi (4th volume – page 62)
- Bihar al-Anwar (96th volume – page 255)
- Bihar al-Anwar (96th volume – page 257)
- Al-Kafi (4th volume – page 64)
- Exalted Aphorisms and Pearls of Speech (first volume – page 417)
- Bihar al-Anwar (93th volume – page 295)
* Thawab means punishment and has been used in both good and evil deeds of the human, and of course it is often used in good deeds.
**Lady Fatima (AS) has made a Denial interrogation in this narration of hers that it makes it more understandable
There is no doubt among us that after our dear Prophet Mohammad (PBUH&HP), our twelve Imams (AS) are the most important figures of our religion. On that account, today we want to get to know more about our first imam and the first male convert of the religion birth matter and conditions.
The faithless say, ‘You have not been sent [by Allah].’ Say, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book’
The Holy Quran (13:43)
And among the people is he who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants
The Holy Quran (2:207)
If the two of you repent to Allah... for your hearts have certainly swerved, and if you back each other against him, then [know that] Allah is indeed his guardian, and his supporters are Gabriel, the righteous among the faithful and, thereafter, the angels...
The Holy Quran (66:4)
If we seek the true meaning of these three verses above of our holy book, they all seek Ali (AS) as their primary target and guide us to some aspects of his life. our dear imam has been implicitly described by The Quran many times that shows us His great importance in our religion.
No one can fully describe the contributions of Imam Ali (AS) to his religion and the people and if anyone dares to do so, he can merely show a drop of the sea. That said we are about to speak about the first question that may occur to our mind: how was our first Imam born?
Thirty years after the “year of the elephant” (*) occurrence, in the 13th of Rajab (March 8), when Prophet Mohammad (PBUH&HP) was 30 years old, 10 years before our dear The Prophet (PBUH&HP) received the first revelation from the angel Gabriel and 23 years before the great migration of Muslims from Mecca to Medina.
At this time, our dear imam's pregnant mother (Fatima Daughter of Asad) was praying at Kaaba. She felt an immense amount of delivery pain that she fled to Kaaba from that pain. Suddenly the wall of Kaaba has moved apart and given shelter to her for 3 whole days. After these days, she came out of Kaaba with her dear son, our first imam, Ali b. Abi Talib (AS). Imam’s delivery was a great honor that happened to no one And after yet; walls moving apart, mother’s presence in the holy site of Islam, and the unique birth in Kaaba were all the signs of the greatness of son of Kaaba.
Fatima Daughter of Asad was the second woman that converted to Islam (after Prophet’s wife, Khadija” SA”). She had the honor of taking care of the Prophet (PBUH&HP) from the age of eight until his youth in her (Abu-Talib) house. Their relation was as much close that Prophet (PBUH&HP) called she “mother” So we can see the early strings of Prophet (PBUH&HP) calling Imam Ali (AS) his brother.
1.Sheikh Mofid (died in 413th AH): our first imam, Ali b. Abi Talib (AS) was born on Friday the 13th of Rajab and thirty years after the year of the elephant in Mecca. No one ever has been born in Kaaba before and after him. His delivery was the great honor that God granted him to show his dignity over other men of his age.
2. Allamah Al-Hilli (died in 726th AH): Imam Ali (PBUH) was born on Friday the 13th of Rajab and thirty years after the occurrence of the year of the elephant. No one before and after him, was born in Kaaba at that time, The Prophet (PBUH&HP) was thirty years old.
Many of the Sunni scholars Believe that Imam’s birth routine was in Kaaba and some of them even think this matter exclusively was only for the Imam.
We will name some of them briefly and look at their point of view:
1. Al-Hakim al-Nishapuri (died in 658th lunar year): a lot of Consecutive narrations have pointed that Fatima bt. Asad have delivered Ali b. Abi Talib in the Kaaba.
2. Sibt ibn al-Jawzi Hanafi (died in 654th lunar year): It has been narrated that when Fatima bt. Asad was pregnant and doing tawaf around the Kaaba, she sensed an immense delivery pain that she fled to Kaaba from the pain; when suddenly Kaaba’s door got opened to her so she went into the Kaaba and gave birth to his child.
Syed Ismail Himayari (who died in 173th AH) was one of the greatest poets of Arabic literature. He wrote a poem about this unique birth:
His mother gave birth to him in God’s safe site; God’s house and masque was his birthplace
He was pure and noble; her mother, her child, and her birthplace too
In one of the darkest nights, he appeared with lunar purity
No child other than Amine’s child is honored like him
References:
- Kitab al-Kafi (first Volume – page 452)
- Kitab al-Irshad (first Volume – page 5)
- I'lam al-Wara bi A'lam al-Huda (first Volume – page 306)
- Bihar al-Anwar (35th Volume – page 182)
- Description of Nahj al-Balagha (first Volume – page 6)
- Manaqib Ale Abi Talib (third Volume – page 307)
- Rawżat al-Vaeezin (page 81)
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* In that year, Kaaba invaded by faithless king Abraha and his great elephant army and ironically saved by Allah himself with an army of birds carrying small stones by their pecks that penetrate the elephant's body and skull and all of them got killed, and Kaaba was saved.