![]() |
Seyed Ali Musawi,
Seyed Ali Musawi studied religion and history at the University of California, San Diego and subsequently he studied for more than 8 years at the Islamic Seminary in Qum, Iran, focusing on Islamic history and jurisprudence. 12 Answers
|
|
![]() |
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 Islamic College in London and also the Managing Editor of the Journal of Shi'a Islamic Studies. 581 Answers
|
|
![]() |
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 teaching for seventeen years through different media, and has also worked in media for ten years, producing and presenting programs for several TV channels. 102 Answers
|
|
![]() |
Zeinab Donati,
Zeinab Donati has been studying books about various Islamic subjects for more than 19 years. She is deeply interested in history and politics as well as social issues in particular those pertaining to women. 25 Answers
|
Passed |
![]() |
Jerrmein Abu Shahba,
Jerrmein Abu Shahba is originally from Egypt and has a bachelor’s degree in Biology and a masters in Chemistry from Rutgers State University in the US. She is actively involved in many Islamic projects that include organizing annual youth camps, teaching Islamic subjects, writing articles and translating texts from Arabic. 2 Answers
|
Passed |
![]() |
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 an Islamic Studies teacher and a counselor in spiritual and female-related issues. 18 Answers
|
Passed |
Salaam Allaikum,
From a religious perspective, God has created rules for us so that we can be successful in our lives in this world and the next. As such, when we go against these rules, we're really hurting ourselves. At the same time, this type of disobedience and disregard for our Creator, who has given us everything and only wishes the best for us, is very disrespectful. It shows God that we don't care about what he says and we are willing to go against his commandments. As such, this type of behavior will cause him to be displeased with us...
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.
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.