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In the Name of God بسم الله

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  2. Ok, we have at least agreed on one point. So there was a disagreement between two infallibles. Only once Musa (a) learned of the situation, did they agree.
  3. Honestly this is so disgusting, like I don’t even know what else to say. I hope things get better for you Insha Allah, and my advice is to talk to a counsellor about this issue personally. I can't imagine how difficult this must be, and your brother is definitely held accountable by Allah (سُبْحَانَهُ وَ تَعَالَى) for these disgusting actions. Just rely on Allah for now, and have trust in Him surely things will get better fee amanillah
  4. I can see why there is an ishkal but I don't find the view that only following the Imams (عليه السلام) in tableegh and ahkam as controversial. I don't know if it is correct, but I don't have an issue with it.
  5. He didn't agree to Harun's position, but it turns out there was no disagreement at the end, once he realised what's going on. So this means nothing.
  6. Because ijtihaad is based on different understanding of nass, while the Prophets (عليه السلام) and Imams (عليه السلام) are the one who narrates it. It is very different. Why would it be wajib to follow an ijtihaad not based on Divine inspiration? Two issues with this. 1) We know for a matter of fact that different Prophets existed at different times, and it is quite likely that they also were also at equal authoritative level. If we allow for them to disagree, then Allah's religion would be an in a battle of human intellect, and the people would not know who is the hujjah. 2) You explained earlier that had the command of the Mahdi (عليه السلام) been mawlawi, it would have been a sin to go against it. Would it not be a sin for a Prophet or Imam to disagree with a mawlawi command given by a figure with more authority - like in the case of Al-Hasan (عليه السلام) and Al-Husayn (عليه السلام)? What is problematic is in effect we are left with a belief that we have had an application tableegh that is not wholly guided by Divine, and therefore why is it wajib to follow something not from Allah (سُبْحَانَهُ وَ تَعَالَى)? Right, but this is not the issue. Context matters, but we are asking if the Imams (عليه السلام) were in the exact same position, would they apply the hukm in the same way? This doesn't have anything to do with secondary anaween, because we are ignoring context on purpose for the sake of the answer to this question. Again, I ask, why is it wajib to follow an application that is based on simple human intellect? Because why would a religion that is complete and perfect be left to human intellect which doesn't make the best decisions?
  7. Interesting view of Akhund Khorasani regarding the extent people have to obey the Imams: بقي الكلام في انّه، هل يجب على النّاس اتّباع أوامر الإمام (عليه السلام) و الانتهاء بنواهيه مطلقا و لو في غير السياسيات، و غير الأحكام، من الأمور العادية، أو يختصّ بما كان متعلّقا بهما؟! فيه اشكال، و القدر المتيقن من الآيات و الرّوايات، وجوب الإطاعة في خصوص ما صدر‌ منهم، من جهة النّبوة و الإمامة http://ar.lib.eshia.ir/13025/1/93
  8. No he didn't what? No he didn't agree? Or no he didn't disagree?
  9. No he didn't, that's because nahi an al munkar is wajib, unless the conditions are not fulfilled.
  10. Why not? It has been 14 centuries since Islam is being applied through ijtihadat of the companions and jurists, and this can be traced back to the time of the infallibles themselves. There is nothing strange about it and in fact it is the method that is recognized by the infallibles themselves so I do not see why it would become strange if a Prophet or Imam had to do the same thing. The one who has authority at any given time and only if the command is a hukm shar'I or wilayi - not if it is irshadi (apparently, as per what was being said above). It can be, as in rationally it can be, the intellect does not see any impossibility in it, but at this time the onus is on one making the claim to prove whether such a thing also occurs or not, and if so, whether it occurs all the time or only sometimes in some cases where we can prove it, or it does not occur at all because there is no evidence for it. What is problematic about it? Let us exactly define tashri' so we know what we are talking about. In this discussion I understand tashri' as simply the knowledge of a hukm and I do not see how that has anything to do with its application. Some tashri'at include the application within them, for example how to pray or how to do Hajj, but there are many tashri'at that do not mention anything about their application or their applications rely on secondary 'unaween which rely on individual tashkeesat and these can differ based on personal experiences and limitations that each individual has in their own lives as a material existent. Why not because it was left to human endeavor and experience, and that human perfection lies in figuring out the best way to carry it out? Is that so far fetched? Wasalam
  11. Before Harun (a) explained why he didn't rise up, did Musa (a) agree or disagree with Harun's decision to not rise up?
  12. Then for sure he is accountable for his actions and must repent or face the consequences. Please contact your marja to at least get religious advice on this, doing so by email wont be awkward they recieve a multitude of messages relating to various issues. Plenty well-intentioned people on here will advise you on emotional and mental well being, but I know you are looking for more than that, as a believer. Also do not forget Allah (سُبْحَانَهُ وَ تَعَالَى) is Most Merciful, never lose hope or faith in that. Take comfort in Dua Kumayl.
  13. Because it wouldn't make sense that the application of the Deen is based on ijtihad. Say you had two masooms, and each of them had a different approach in carrying out a hukm, who do the people follow? Hold on a minute, so it "can" be inspired, but not always? So then Allah (سُبْحَانَهُ وَ تَعَالَى) discriminates between different ahkaam - in which sometimes the Imams (عليه السلام) are given the whole package (hukm + application) and sometimes not? Leaving aside ismah, this is very problematic from the standpoint of tashree brother. Furthermore there are certain texts that strengthen the claim that the matter of tashree is Divinely inspired, such as the narrations which deal with things such ilham, speaking to Angels, that Rooh Al-Qudus aids the Imam (عليه السلام), that the Imam (عليه السلام) is given knowledge when he asks for it (why ask about a hukm but not how to carry it out?). This position is safer and offers more clarity. I don't see an issue with this at all. Thanks akhi.
  14. Today
  15. I know, I did something really bad and disgusting and I'll never forgive myself for letting him do it to me, I just hope that my punishment is bearable. Yes, at the age of 13 he was fully.... grown and.... developed..... I had my first period at about 9 and as I said before he did finish... So who knows what could've happened.... I couldn't stop him, I was in too much pain and he was way more powerful than me, like I said he had already reached puberty by then.... Probably something genetic with my family.
  16. What's wrong with that? They are not doing ijtihad in deriving the hukm, just its application. The latter can definitely be inspired, but you need to theologically establish that this was the case for every single decision the Prophet (p) or Imams (a) made - there is no concrete rational evidence for it so you'll have to resort to the traditions to establish it. In that case, if an Imam (a) gives an Irshadi command to you (which we have many such reports on), there is no necessity on you to follow it as the Shari'ah and there should be no reason to condemn such a person. Like in the case of Kulayni's uncle 'Allan al-Razi who is from the 'iddatun min ashabina and Najashi says he is thiqa, yet he refused to listen to Imam Mahdi (a) when the Imam told him not to go to Hajj and was killed: قتل علان بطريق مكة و كان استأذن الصاحب عليه السلام في الحج فخرج: توقف عنه في هذه السنة فخالف‏ He was killed on his way to Makkah. He had sought the permission of the Imam (a) regarding whether he should go to Ḥajj. The response came, ‘Do not go to it this year.’ However, he went against it. Scholars have explained this away as him going against a hukm irshadi of the Imam, because if it was mawlawi it would have been an instance of sin. Wasalam
  17. I actually had my first period at 9 but I don't remember if it was after or before he did it. And after the incident I was bleeding from both entrances, but he said that it was fake blood and part of the game. My Mom never saw it because he made me clean myself after.
  18. Op could have posted this on any anonymous message board online like Reddit, etc or a forum specifically for these issues. She chose to post on Shia Chat, so she clearly appreciates an Islamic perspective to this issue. Fiqh is part of the religion, and it is not solely about responding emotionally. We can agree to disagree.
  19. Fasting is not just stop eating & drinking the most important part of it stopping sins by our body parts specially our tongue practically they just experience hunger & thirst but their Fasting is void because of their sins .
  20. The matter of application of ahkaam is also very blury - to claim they would apply ahkaam in different ways implies a form of ijtihaad, and also implies that one has a more correct process, because you can't have two equally correct processes. Furthermore, is it only the case that the hukm is inspired by Divine guidance or is the application also inspired? As for irshaadi matters, that is clear, and no issue here.
  21. There are things that are better not said regardless of disclaimer. Anyway...
  22. Salam alaikum sisters, Hope y'all are having a blessed Ramadan, One of the most frustrating things in this month is getting your period; especially during the last days. Sometimes I do not know whether I am clean or not especially when I see very light brown spotting. My period usually lasts around 6-7 days. It usually on the 6th day that it starts fading away, however today I noticed alot of brown discharge along with light pink. My question is, should I be better off not fasting the next day or should I fast? Because my sometimes my period stops for a little while like on the 5th day, and then stuff comes out on the 6th or 7th day. So I really don't know what to do because it is frustrating as hell
  23. Hence why I mentioned a disclaimer and acknowledged the fact that people comprehend things at different ages. That this forum is primarily a forum based on a religion, really should not shock or offend you if the genuine issue of fiqh is raised. Your emotional response is understandable. Also I stand by my position that she ought to contact a learned marja in addition to counselling should she need it.
  24. In all due respect, this post is a joke. Are you really talking about her responsibility on this? Do you even know what manipulation and abuse of power is? You don't need to be a baligh to understand that the fiqhi viewpoint cannot be more ridiculous to mention on such a case. It is really offensive and out of place. She could be 20 and still, abuse of power and manipulation can be present.
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