https://www.instagram.com/reel/DY2_s8LBWMG/

One of my favorite surahs is Al-Duha. I really love the ayat in it and it speaks to me, its words comfort me. However, when I learned the story behind it and that those ayat were meant for the prophet (pbuh), i kind of felt sad that it no longer meant for the general people. I could be mistaken here.

So, do these ayat apply to the rest of us too in some way?

I interviewed with a hospital for my internship and apparently the hospitals in general under one body ask for police clearance before you get accepted. I haven’t been asked yet and the decision is due by the end of the month. I was confident that my interview went well and stalled paying for seat at another program because of this confidence and in waiting I stalled too long and the second program told me they ran out of seats earlier than expected . Now I’m banking solely on this program to take me or else I’ll waste a year sitting at home. Plz pray I get accepted. I’ll be grateful.

We know that the Holy Quran directly speaks of the eternal punishment to be given to the kufar. That is, it speaks about eternity.

"God has promised the hypocrites, men and women and the kafirs, the fire of hell; therein shall they dwell; sufficient is it for them; for them is the curse of God, and an enduring punishment." (9:68)

Just as in the verse following that, the Quran promises the believing men and the believing women gardens in Paradise forever.

"God has promised to believers, men and women, gardens under which rivers flow, to dwell therein and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of God: that is the supreme felicity." (9:72)

This question then arises and that is how can one accept that in one's lifetime of eighty or one hundred years, one commits evil deeds and then for eternity - millions of years - is punished.

Of course, this is not important as to rewards because the ocean of God's Mercy is very great and however much greater is the reward, it shows greater virtue and mercy but as to evil deeds, they are punished for eternity because of limited sins. How can this be reconciled with God's justice? Should a balance not exist between punishment and reward?

Answer:

In order to reach a final solution to this discussion, several points need to be noted:

A. Punishments on the Day of Resurrection do not resemble punishments in this world. For instance, a person is found guilty of aggression and plunder and he spends some time in prison whereas the punishment at the Judgment takes the form of efforts of one's deeds and the particularities of a person's acts.

In clearer terms, the difficulties which one bears in the other world is the direct result of their deeds. The Holy Quran explains this very clearly where it says,

"Then on that Day, not a soul will be wronged in the least and you shall but be repaid the meeds of your past deeds." (36:54)

With one simple example, we can visualize this truth that a person who goes after narcotics and alcoholic drinks and no matter how much one explains that these things will ruin him, and sicken his heart and destroy his nerves, he does not listen.

He spends several weeks or months drowned in these killing pleasures and gradually develops ulcers, heart disease, nerve disease and then he spends tens of years until the end of his life suffering because of this and he groans night and day.

Can one object here why does a person who only sinned for several weeks or months have to suffer for tens of years?

It is readily stated in response that this is the result of his own actions. Even if he were to live longer than the Prophet Noah and were to live for tens of thousands of years and we were to continuously see him in pain and anguish, we would say that this is something he brought upon himself with his deeds.

Punishment on the Day of Judgment is like this. Thus, no one can object to the justice of the situation.

B. This is wrong that some people assume that the time limit of the punishment must be the same extent as the sin because the relation between a sin and punishment is not a temporal one. It depends upon the result and quality of the sin.

For instance, it is possible that a person in one second kill an innocent person and according to the laws of some countries, he is given life imprisonment. Here we see that the time of the sin was one quickly passing second whereas the punishment is for tens of years. No one con- siders this to be oppressive. Why? Because the question here is not one of days or weeks or months or years. It depends upon the quality of the sin and its result.

C. Eternity in hell and eternal punishment only belongs to those people who have closed all doors to salvation for themselves and they have drowned themselves in corruption, licentiousness, kufr and hypocrisy so that the darkness of sin takes over their entire being and, as a result, that person takes on the color of sin and kufr.

The Holy Quran says,

"Nay, those who seek gain in evil and are girt round by their sins they are companions of the fire: therein shall they abide (forever)." (2:81)

These kinds of individuals have completely cut off their connection with God and have closed all doors to their salvation and wellbeing.

These kinds of individuals are like birds who purposefully break their own wings, pullout their feathers, are obliged to walk forever upon the earth and are deprived of flying through the skies.

Noticing the three points given above clarifies the issue that eternal punishment which belongs to a particular group of hypocrites or kuffar does not oppose the principle of justice. This is the ominous result of their deeds themselves. The Divine Prophets had previously told them that their deeds would have these results.

It is clear that if individuals be ignorant and the invitation of the prophets not be known to them and if they commit evil deeds out of ignorance, they will not receive such a difficult punishment.

It is also necessary to point out that verses of the Holy Quran and Islamic Traditions are used because the ocean of Divine Mercy is so great and extensive that a large group of transgressors are included; some by means of intercession; some by means of forgiveness and some, because of small, good deeds which they performed. God, in His greatness, gives great reward for those small, good deeds.

And another group, after they have been punished for a time in hell: and have been purified, they will return because of Divine Mercy.

The only group remaining is the one which has enmity towards the truth and commit oppression, corruption and hypocrisy so that their whole being is covered in oppression, kufr and faithlessness.

Salam,

i had a conversation yesterday about the love of the prophet (Pbuh and his family) and the Ahlul Bayt. it got onto the topic of how that manifests for shias and the love that you should be feeling and directing towards them. i couldn’t really grasp the understanding even when it was explained as how a child would love them. i’m not sure if it’s how i’ve grown up with religion but i do compare my feelings to others. they seem more emotional and you can see the deeper love. for context i don’t see love as many seem to understand it so it’s hard to manifest in the way im seeing others do so. i do most things out of obligation. even when i learn more i respect them more and more and feel some type of connection but i don’t seem to feel that emotional connection. i don’t wish to be attacked for this but instead to find people who have felt the same and what changed it for them.

I have a cooworker who’s male and is gay. My job requires me to communicate with opposite sex. He is friendly and we get along but I obviously keep physical touch boundaries and we are just friendly chats. There is obviously no attraction between us. Me and some female coworkers are planning to go out and they have invited him as well since we all get along. Would it be permissible to go out and be friends / chat with him in this group setting and in general or is it haram? Please according to Sistani.
I understand and don’t fear I’ll fall into sin.

What Makes Death So Difficult?

Death is one of life’s greatest certainties, yet it is also one of its greatest fears. Most people do not fear death simply because life will end. They fear leaving behind what they know and stepping into what they have not prepared for. This reality invites each of us to ask an important question: What am I truly investing in?

Imam al-Hasan (p) offers a profound answer that encourages us to reflect on the way we live today. He (p) is reported to have said in response to someone who asked, “Why do we hate death?” “Because you have demolished your hereafter and constructed your world [at the expense of demolishing your hereafter], and you hate to move from construction to destruction“(Al-Sadouq, Maani al-Akhbar, p. 390).

With remarkable clarity, Imam al-Hasan (p) shifts the conversation away from death itself, and toward the life we are living now. The problem is not that death exists. Rather, it is that we often spend our energy building a comfortable worldly life while neglecting the eternal life that awaits us.

Our homes, careers, wealth, and accomplishments all have value, but they are temporary. If they become our only focus, the thought of leaving them behind naturally fills us with fear. Death feels like losing everything because we have invested everything here.

The Imam (p) reminds us that every prayer, every act of kindness, every moment of sincerity, and every good deed is a brick laid in our true home, the Hereafter. The more we build that eternal abode, the less frightening the journey toward it becomes.

This powerful saying is not meant to make us fear death, but to encourage us to live with purpose. We are called to build both this world and the next, without allowing worldly pursuits to come at the expense of our relationship with God.

Source: https://imam-us.org/martyrdom-anniversary-of-imam-hasan-al-mujtaba-p-1448-a-h

To learn more about this blessed Imam:

https://al-islam.org/life-imam-al-hasan-al-mujtaba-baqir-sharif-al-qurashi

https://realshiabeliefs.wordpress.com/category/shia-beliefs/imam-hasan-mujtaba/

Salam,

I have a fear regarding marriage

I am a person who has scars on her arms and I am a hijabi. Upon getting to know someone at what stage should I tell him this? Cuz I fear a reaction after marriage from the potential

In this article I share the reasoning and arguments from the great Ayatollah Khoei on why taqlid of the most knowledgeable is obligatory.

https://realshiabeliefs.wordpress.com/2026/07/23/ayatollah-khoeis-arguments-on-why-taqlid-of-the-most-knowledgeable-is-obligatory/

Assalamu 3leikum. This is my attempt to demonstrate the Shia method of prayer using Sunni sources. I focus on three main aspects: combining prayers, the placement of the forehead during prostration, and the positioning of the arms during prayer. Let me know what you think

I would like to know two things:

1. What these instruments are called in English
2. If these instruments are used, regardless of haram or halal purposes, they are prohibited to use or listen to. Isn't that correct?

The screenshot is from Sayed Al-Sistani's Minhajul Salihin Vol. 2, Introduction, #20

​[باللغة العربية]

​عن الإمام جعفر الصادق (عليه السلام) في ذكر أصحاب الإمام المهدي (عجل الله تعالى فرجه الشريف) الذين يرجعون للحياة (الرجعة) لنصرته:

​«يَخْرُجُ مَعَ الْقَائِمِ (عَلَيْهِ السَّلَامُ) مِنْ ظَهْرِ الْكُوفَةِ سَبْعَةٌ وَعِشْرُونَ رَجُلًا... وَسَلْمَانُ الْفَارِسِيُّ، وَالْمِقْدَادُ، وَأَبُو دُجَانَةَ الْأَنْصَارِيُّ، وَمَالِكٌ الْأَشْتَرُ، فَيَكُونُونَ بَيْنَ يَدَيْهِ أَنْصَاراً وَحُكَّاماً.»

​المصدر: الإرشاد للشيخ المفيد، ج ٢، ص ٣٨٦

​[English Translation]

​Narrated from Imam Ja'far Al-Sadiq (peace be upon him) mentioning the companions of Imam Al-Mahdi (may Allah hasten his reappearance) who will return (resurrect) to support him:

​"Twenty-seven men will emerge with the Qa'im (peace be upon him) from the back of Kufa... among them are Salman Al-Farsi, Al-Miqdad, Abu Dujana Al-Ansari, and Malik Al-Ashtar. They will be his helpers and governors in his presence."

​Source: Al-Irshad by Al-Mufid, Vol. 2, Page 386

​Note: Translation assisted by AI and verified by the poster. Please gently correct me if there are any unintended errors.

Salaam alaykum wr wb

as the title suggests, would anyone be interested in sharing their Islamic bookshelf collection?

Salam,

Planning to do his taqlid. Are there any followers of his eminence (حفظه الله) here? What resources and advice would you like to suggest/give? Even if someone isn't a follower, their input is welcome

I was born and raised Shia. However, during my teenage years, i had a really bad phase that included distancing myself from everything I was born into. Now that I've grown up, I do see the value in shiism and the value in praying. I struggle a lot when it comes to praying and I can't ask my family for help because they'll react very negatively. I have so many ups and downs. I go through phases where I pray every prayer and on time, and then another phase where I pray only one prayer a day.

Sometimes I wonder if the problem is my connection to Allah SWT but what I'm seeing most people and sheikhs say is that at first you have to force yourself and then gradually, that connection will build. But forcing myself is what I cannot seem to do.

My question is do you have any suggestions on how to make myself pray? Any micro habits or even normal habits that helped in disciplining yourself to pray?

Assalamualaikum everyone

I'm from Pakistan and I'm looking for Kitab al Irshad and The Right Path in English but I'm unable to find it. If any of you can link me to a bookstore, I'll be very grateful.

Hi wS.. heading to Arbaeen 2026 for the first time, leaving this coming weekend. I'm an indie documentary filmmaker, while it's not my highest priority, I was wondering if anyone had experience with taking a DSLR video camera into the shrines? I last went in 2016 and remember sometimes they wouldn't even let phones in... but I see so many influencer videos in there now. I am particularly interested in documenting my experiences of the walk, the ziyarat, some of the rituals of Pakistani's with me, as well as doing a few man on street type interviews.. I have a specific shaky handcam style that I shoot in, and it would make me pretty happy.

Since we backpack it for three days on the walk, I figure once I have my camera in my bag- I cannot circle back to putting it in my hand carry. I also wanted to keep my laptop with me.. I suppose I don't really trust leaving my macbook on the bus with luggage (we'll have a slower bus going with the group, I think?)

Will there be any issues? My lens isn't huge, just looks like a consumer camera, and probably use a small mic attachment.

Additionally, I'm a bit of a leftist, and do work in the US on immigration, food, culture, civic movements- are there any bookstores of interest to visit in Karbala or Najaf? Libraries? Jewelry stores? Cafes that stood out to you? I love meeting interesting people with different perspectives. I'm curious to talk to people about politics, economy, philosophy, and what gives their lives meaning.

I'll be heading to Istanbul for at least a week after, where I'll continue to use my tech, so don't want to forego it on this trip.. also if you have interesting recommendations for Shia or Sufi sites in/outside of Istanbul, please shout. I kind of have this developing interest with ritual of lamentation and rhythm, I also document rock music here in the US.

In this amazing lecture Shaykh speaks about living a sinful lifestyle and not holding ones accountable for living a irreligious lifestyle. One who justifies their sins by believing that God will never forgive them. Or that these sinful actions and behaviors are part of their culture. Trying to find excuses for not being religious. I will be more religious in the future. Spiritual Procrastination: Why do we procrastinate, what does spiritual procrastination look like, solutions towards spiritual procrastination.