Amina Inloes, Amina Inloes is originally from the US and has a PhD in Islamic Studies from the University of Exeter on Shi'a hadith. She is the program leader for the MA Islamic Studies program at the... Answered 5 hours ago

The best source on what Allah would be "angry" with is the Qur'an. (Whatever it means for Allah to be "angry" from the perspective of the divine.) This includes:

* Killing prophets

* Blatant ungratefulness for miracles and divine aid (the story of the Children of Israel in the desert)

* Murder

* Deserting the Prophet (S) during wartime

* Lying under oath in a court

* Denying the truth about the existence/nature of Allah when it is apparent

Justice, the right to give/withold life, and truth are all attributes of Allah, and so one could conclude that the anger of Allah is invoked by violating those fundamental ways in which Allah interacts with the cosmos. 


Rebecca Masterton, Dr Rebecca Masterton graduated with a BA in Japanese Language and Literature; an MA in Comparative East Asian and African Literature and a PhD in Islamic literature of West Africa. She has been... Answered 2 weeks ago

The Imams of Ahl al-Bayt (as) teach that Allah (swt) does not have emotions, as emotions are changing states, and Allah (swt) is above and beyond changing states; therefore, He does not 'get angry' in this kind of anthropomorphic sense.

We can think of sacred laws as being an ideal to which to aspire. It could be argued that all Muslims fall short of fulfiling the sacred law as it should be. A sacred law is designed to keep humanity in harmony with cosmic or universal laws. If a law is not fulfilled, or is violated, then this challenges or violates the harmony that is aimed at, or intended by that law. The consequence of that violation is therefore a kind of necessary cause-and-effect result.

Scholars generally argue that, if someone does not fulfil the law, or violates it, but accepts that the law is valid, then there will be fewer resultant consequences than if they do not fulfil it, or violate it, but argue that they are doing so, because the law is not valid.

There are many reasons for not wearing the scarf - e.g. if your life is danger. Scholars have argued that it is permissible to remove the scarf in these circumstances. In Algeria, women who had been used to being totally covered, including their faces, set aside their hijab to wear Western clothes in order to infiltrate the French quarters of Oran and other locations in Algeria as part of their armed resistence against a colonial regime that had to be removed.

The spiritual consequences of not wearing the scarf therefore depend upon the intention of the person and their reasons for not wearing it.


Rebecca Masterton, Dr Rebecca Masterton graduated with a BA in Japanese Language and Literature; an MA in Comparative East Asian and African Literature and a PhD in Islamic literature of West Africa. She has been... Answered 3 weeks ago

The narrations say that there have been 124,000 prophets sent to mankind, which I take to mean 'an uncountable number'. The Qur'an says 'some of them you know, and some of them you don't know', so there have certainly been more than a selected few in the history of humanity.

With every station (or 'privilege') comes responsibility. How would you have felt having to face the army of Yazid, with the full responsibility of keeping the true Islam alive for humanity and for ever after?

Many people envy other people's positions or stations, but don't realise the intense difficulties and burdens that go with the station.

The Imams have said that it is possible for other human beings to come awliya'. The station of a waliyullah is very close to that of an Imam (see Usul al-Kafi), but again, it requires solid self-discipline and sacrifice.


Nour Tessie Jørgensen, Nour Tessie Jørgensen has an MA in Islamic studies from the University of Copenhagen, Denmark and a degree in Philosophy of Ethics at Al Mustafa International University in Qum, Iran. She works as... Answer updated 1 month ago

Dear reader, 
May the peace and mercy of Allāh (’aza wa jal) be upon you.

First and foremost I have to express my deep compassion, I can not imagine the struggle you are going through. Your message moved me deeply, and I pray God’s light will guide you through this dark period. 

Having suicidal thoughts is very natural in a case like yours, and you should give yourself credit for reaching out. Your hope for the mercy of Allāh (’aza wa jal) shows your true nature, and I know that Allāh (’aza wa jal) will find a way for you. I pray that Allāh (’aza wa jal) will forgive you as He knows your position, but know that you are very important on this Earth. Allāh (’aza wa jal) created you with inner beauty, significance, worth, and qualities that are very important to this world. Allāh (’aza wa jal) created you with a purpose and even if you haven’t found it yet, be sure that it is out there, waiting for you to discover it. Your abilities, qualities and purpose would go to waste if you would take your own life. Do not think about the torment of hell, think about the beauty of Allāh (’aza wa jal). Think about the beautiful creation He created, think about the beautiful system that you are an important part of. 

In the Dua Kumayl we pray: “O God have mercy upon him whose only capital is hope”, and we need to have hope despite the horrors of darkness that surround us. The future is so bright, aren’t you curious to find out what the future holds for you? Life is like a beautiful Persian rug, and we are ants trying to find our way from one point to another. To us, the beautiful patterns, the perfection of the threads, seem meaningless and confusing. We meet the same pattern over and over again, and fail to realize that the symmetric patterns of the rug are its foundation of beauty. The patterns are a part of the perfection, but to us, as ants, it seems like we are not moving forward. Allāh (’aza wa jal) looks at this rug we call life and He wants us to succeed. He wants us to understand that its temporary. He wants to give us an insight into the Divine knowledge.

I know that you are patient, and that you have hope. You are an inspirational example of how to handle struggles, especially longing to visit the imams (as). You are a role model, and Allāh (’aza wa jal) gave you a special insight, namely the power to recreate your own self-image. You CAN get married, because you are worth loving, and you have so much to give. There are women who will be able to look past that, and see you for you. The Prophet (S) said, ‘Good nature establishes love.’[Bihar al-Anwar, v. 77, p. 148, no. 71].

It is a life changing trauma that you went through, and in line with the physical damages, you might be facing mental challenges too. The doctors might not be able to help you with your physical challenges, but professionals can help you with your mental state. To help you change your narrative, and self image. To help you acknowledge your worth and ability to be loved by a wife. Please seek professional help, suicidal thoughts are very important warning signs that shouldn’t be missed, and you deserve so much more.   

Regarding ziyarat, I hope and pray that you may find a way to get your expenses funded, and I hope that Allāh (’aza wa jal) will open a door for you when you least expect it. Until then know that distance isn’t an obstacle, you may do ziyarat to the imams (as) from your position, and they will serve as a mediator to Allāh (’aza wa jal). Miracles aren’t bounded to the graves of the imams (as). Longing for their presence, longing for their help is a means to reach Allāh (’aza wa jal) no matter wherever you are. That is a part of their blessings, and one of the reasons why they are gifts bestowed upon mankind. You have the Prophet (salla Llahu alayhi wa aleehi wa sallam) who’s constantly praying for you, you have Imām al-Mahdi (ajjallāhu farajahu) who wants you to strive and be a part of his nation, and you have Allāh (’aza wa jal), and no struggle, challenge, tear, hardship and discomfort espace His knowledge.

Allāh (’aza wa jal) promised us that with hardship comes ease (The Holy Qur’an 94:6), and I am looking forward to one day hear about the beautiful blessings Allāh (’aza wa jal) bestowed upon you, and the incredible ways He turned your life around.    


Rebecca Masterton, Dr Rebecca Masterton graduated with a BA in Japanese Language and Literature; an MA in Comparative East Asian and African Literature and a PhD in Islamic literature of West Africa. She has been... Answered 1 month ago

According to narrations it is obligatory to accept someone's apology, even if you may even suspect that it is not sincere; however, there need to be more details given about this particular case in order to give the correct answer.


Allah, or God, is incomparable to any His creation.  So it is impossible for people like us to even comprehend His immensity let alone become like Him.

So what then is the purpose of our life? There is a great lecture on this topic that you are sure to enjoy. Do go through it.



Saleem Bhimji, Shaykh Saleem Bhimji was born and raised in Canada. After completing his post-secondary education at the Northern Alberta Institute of Technology (NAIT), he moved to Medina, New York, to study at... Answered 2 months ago

Salam Alaykum

Reaching to levels of 'spirituality' and closeness to Allah can be attained by anyone living anywhere. Yes our environment plays a direct role in our awareness and closeness to Allah and so for some it may be easier to tread that path while for others, it may be more of a challenge, however one should never give up or feel that it is impossible to reach levels of ma'rifah of Allah.


Odeh Muhawesh, A native of Jordan, Sheikh Odeh Muhawesh earned his doctorate at Qum Seminary-Global Institute for Islamic Studies in Iran where he focused on comparative theology and Islamic jurisprudence. As an... Answer imported 7 months ago

The answer to this question is simple, first Allah did not create you to test you, but so that you worship is clearly stated in the Quran. With that, the test you are refering to is being brought to this present life so that you act, and the results of your actions shall lead you to either Heaven or Hell. This test is not for Allah to know how you will act, but for you to act and come about with your results. Allah does not need to test you to know how will you act...I hope this is clear.

Second, There is a vast difference between knowing something and causing it. Someone who has AIDS-nastajer billah- knows that he is to die, or someone who is sentenced to death at a certain hour, knows that he is to die, does that make those people the doers of dying at those moments? NO, not at all.. The Fact that Allah SWTA knows what is happening to you now and tomorrow, is different than Allah causing you to do good or bad. Allah created the causes of every action, and left it to you to choose what you want. Now it is up to you to take whatever path.. Allah knows what path you will end up taking, but he will give you the choice for taking that path. Allah knows if you are bad, if you are going to repent, that is why there is bada..if you are eating poison as we speak, I know that you will kill yourself, but I know that if you go to the hospital in time, you will be saved..what responsiblity do I have in your actions, aside from knowing them?

I suggest that you read Ayatullah Subhani's book"Albada" in Farsi and Arabic.. Please let me know if you need further explaining. May Allah put the light of clarity in our hearts.