Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله
Rohulah Khorasani reacted to notme in Struggles Of The Toronto Shia Community
It looks like two things are happening:
1. A Jewish organization is spreading the rumor that these housing units will only be available to Muslims.
2. The residents of the nearby rich neighborhood don't want high density (poor people) housing near them.
The first is really a non-issue unless a majority of the council are sympathetic, but the second is a big deal and will require some major compromises to be made if any part of the property is to be developed.
This is a moneymaking venture as much as community outreach. If done right, it can produce millions of dollars which can be donated to orphans or countless other charitable causes.
Rohulah Khorasani reacted to Qa'im in Which Hadith Is The One Stating There Are 12 Imams
حدثنا محمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن محمد بن أبي عمير عن غياث بن إبراهيم عن الصادق جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين عن أبيه الحسين بن علي ع قال سئل أمير المؤمنين ص عن معنى قول رسول الله ص إني مخلف فيكم الثقلين كتاب الله و عترتي من العترة فقال أنا و الحسن و الحسين و الأئمة التسعة من ولد الحسين تاسعهم مهديهم و قائمهم لا يفارقون كتاب الله و لا يفارقهم حتى يردوا على رسول الله ص حوضه
Muhammad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه from him from `Ali b. Ibrahim b. Hashim from his father from Muhammad b. Abi `Umayr from Ghiyath b. Ibrahim from al-Sadiq Ja`far b. Muhammad from his father Muhammad b. `Ali from his father `Ali b. al-Husayn from his father al-Husayn b. `Ali عليه السلام.
He said: Amir al-Mu’mineen صلوات اللّه عليه was asked about the meaning of the Messenger of Allah’s صلى الله عليه وآله words, “I am leaving among you two weighty things, the Book of Allah and my progeny”. Who, then, are the progeny? So he said: I, Hasan, Husayn and the nine Imams from the children of Husayn and the ninth from them is the Qa’im and the Mahdi, and they will not separate from the Book of Allah until they reach the Messenger of Allah صلى الله عليه وآله at the Pond. (Kamal ad-Deen)
حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير. عن سعيد بن غزوان، عن أبي بصير، عن أبي جعفر عليه السلام قال: يكون تسعة أئمة بعد الحسين بن علي تاسعهم قائمهم عليهم السلام.
My father رضي الله عنه narrated. `Ali b. Ibrahim b. Hashim narrated from his father from Muhammad b. Abi `Umayr from Sa`eed b. Ghazwan from Abu Baseer from Abu Ja`farعليه السلام.
He said: There will be nine Imams after Husayn b. `Ali, and the ninth of them will be their Qa’im عليهم السلام. (al-Khisal)
(majhool kal-sahih) (مجهول كالصحيح)
حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى العَطَّار قالَ: حَدَّثَنا أَبي، عَنْ مُحَمَّدِ بْنِ عَبْدِ الجَبَّارِ، عَنْ أَبي أَحْمَدَ مُحَمَّدِ بْنِ زِيادٍ الأَزْدِيِّ، عَنْ أَبانِ بْنِ عُثْمانَ، عَنْ ثابِتِ بْنِ دِينارٍ، عَنْ سَيِّدِ العابِدِينَ عَلِىِّ بْنِ الحُسَيْنِ، عَنْ سَيِّدِ الشُّهَداءِ الحُسَيْنِ بْنِ عَلِىٍّ، عَنْ سَيِّد الأَوْصِياءِ أَمِيرَ الْمُؤْمِنِينَ عَلِىِّ بْنِ أَبي طالِب عَلَيْهِمُ السَّلاَمُ قالَ: قالَ لي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الأَئِمَّةُ مِنْ بَعْدي اثْنا عَشَرَ أَوَّلُهُم أَنْتَ يا عَلِيُّ، وَآخِرُهُمْ القائِمُ الَّذِي يَفْتَحُ اللَّه – تَبارَكَ وَتَعالى ذِكْرُهُ – عَلَى يَدَيْهِ مَشارِقَ الأَرْضِ وَمَغارِبَها.
Ahmad b. Muhammad b. Yahya al-`Attar narrated. He said: My father narrated from Muhammad b. `Abd al-Jabbar from Abu Ahmad Muhammad b. Ziyad al-Azidi from Aban b. `Uthman from Thabit b. Dinar from the Master of Worshipers `Ali b. al-Husayn from the Master of Martyrs al-Husayn b. `Ali from the Master of Deputies Amir al-Mu’mineen `Ali b. Abi Talib عليهم السلام. He said:
The Messenger of Allah صلى الله عليه وآله said to me: There are twelve Imams after me. The first of them is you, O `Ali; and the last of them is the Qa’im with whose hands Allah تَبارَكَ وَتَعالى ذِكْرُهُ will conquer the Easts and Wests of the Earth. (Amali of Shaykh as-Saduq)
(majhool kal-sahih – Teacher of Saduq) (من مشايخ الصدوق - مجهول كالصحيح)
محمد بن يحيى ، عن محمد بن الحسين ، عن ابن محبوب ، عن أبي الجارود ، عن أبي جعفر عليه السلام عن جابر بن عبد الله الأنصاري قال : دخلت على فاطمة عليها السلام وبين يديها لوح فيه أسماء الأوصياء من ولدها ، فعددت اثني عشر آخرهم القائم عليه السلام ، ثلاثة منهم محمد وثلاثة منهم علي
Muhammad b. Yahya from Muhammad b. al-Husayn from ibn Mahbub from Abu’l Jarud from Abu Ja`far عليه السلام from Jabir b. `Abdullah al-Ansari.
He said: I entered upon Fatima عليها السلام and in her hands was a tablet with the names of the deputies (awsiya’) from her descendants. I counted twelve [in total], the last of whom was the Qa’im عليه السلام. Three of them [from her children] were Muhammad, and three of them were `Ali. (al-Kafi)
وأخبرنا أحمد بن محمد بن سعيد ابن عقدة الكوفي، قال: حدثنا يحيى بن زكريا ابن شيبان من كتابه سنة ثلاث وسبعين ومائتين، قال: حدثنا علي بن سيف بن عميرة، قال: حدثنا أبان بن عثمان، عن زرارة، عن أبي جعفر الباقر(عليه السلام) عن آبائه (عليهم السلام) قال: قال رسول الله (صلى الله عليه وآله): إن من أهل بيتي اثنى عشر محدثا، فقال له رجل يقال له عبدالله بن زيد وكان أخا علي بن الحسين(عليهما السلام) من الرضاعة: سبحان الله محدثا؟ - كالمنكر لذلك – قال: فأقبل عليه أبوجعفر (عليه السلام) فقال له: أما والله إن ابن امك كان كذلك – يعني علي بن الحسين(عليهما السلام(
And Ahmad b. Muhammad b. Sa`eed b. `Uqda al-Kufi narrated. He said: Yahya b. Zakariyya b. Shayban narrated in his book in the year 273 AH. He said: `Ali b. Sayf b. `Umayra narrated. He said: Aban b. `Uthman narrated from Zurara from Abu Ja`far al-Baqir عليه السلام from his forefathers عليهم السلام. He said:
The Messenger of Allah صلى الله عليه وآله said: Verily, from my Ahl al-Bayt are twelve muhaddaths. So a man named `Abdillah b. Zayd, who was the milk brother of `Ali b. al-Husayn عليهما السلام, said to him (i.e. Imam al-Baqir): May Allah be glorified, muhaddaths? – [he spoke] like a denier of that. He said: So Abu Ja`far عليه السلام addressed him and said to him: By Allah, verily the son of your mother was like that – meaning `Ali b. al-Husayn عليهما السلام [was a muhaddath]. (Nu`mani’s Ghayba)
حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال : حدثنا أحمد بن محمد الهمداني قال : حدثنا أبو عبد الله العاصمي ، عن الحسين بن القاسم بن أيوب ، عن الحسن بن محمد بن سماعة ، عن ثابت الصائغ عن أبي بصير ، عن أبي عبد الله عليه السلام قال : سمعته يقول : منا اثنا عشر مهديا مضى ستة وبقى ستة ، يصنع الله بالسادس ما أحب
Muhammad b. Ibrahim b. Is`haq at-Talaqani رضي الله عنه narrated. He said: Ahmad b. Muhammad al-Hamadani narrated. He said: Abu `Abdillah al-`Asimi narrated from al-Husayn b. al-Qasim b. Ayyub from al-Hasan b. Muhammad b. Sama`a from Thabit as-Sa’igh from Abu Baseer from Abu `Abdillah عليه السلام.
He said: I heard him say: From us there are twelve Mahdis – six have passed, and six remain. Allah will do with the sixth whatever He likes. (Kamal ad-Deen)
(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)
حدثنا محمد بن علي ماجيلويه ، ومحمد بن موسى بن المتوكل رضي الله عنهما قالا : حدثنا محمد بن يحيى العطار ، عن محمد بن الحسن الصفار ، عن أبي طالب عبد الله ابن الصلت القمي ، عن عثمان بن عيسى ، عن سماعة بن مهران قال : كنت أنا وأبو بصير ومحمد بن عمران مولى أبي جعفر عليه السلام في منزل بمكة ، فقال محمد بن عمران : سمعت أبا عبد الله عليه السلام يقول : نحن اثنا عشر مهديا فقال له أبو بصير : تالله لقد سمعت ذلك من أبي عبد الله عليه السلام ؟ فحلف مرة أو مرتين أنه سمع ذلك منه . فقال أبو بصير : لكني سمعته من أبي جعفر عليه السلام .
Muhammad b. `Ali Majiluwayh and Muhammad b. Musa b. al-Mutawakkil رضي الله عنهما narrated. They said: Muhammad b. Yahya al-`Attar narrated from Muhammad b. al-Hasan as-Saffar from Abu Talib `Abdillah b. as-Salt al-Qummi from `Uthman b. `Isa from Sama`a b. Mehran. He said:
I, Abu Baseer, and Muhammad b. `Imran the slave of Abu Ja`far عليه السلام were in a residence in Mecca, so Muhammad b. `Imran said: I heard Abu `Abdillah عليه السلام say: We are twelve Mahdis. So Abu Baseer told him: By Allah, did you hear this from Abu `Abdillah عليه السلام? So he swore once or twice that he had heard it from him. So Abu Baseer said: But I have heard it from Abu Ja`far عليه السلام. (Kamal ad-Deen)
(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)
حدثنا محمد بن إبراهيم بن إسحاق رضي الله عنه قال : حدثنا أحمد بن محمد الهمداني قال : حدثنا أبو عبد الله العاصمي ، عن الحسين بن القاسم بن أيوب ، عن الحسن بن محمد بن سماعة ، عن وهيب ، عن ذريح ، عن أبي حمزة ، عن أبي عبد الله عليه السلام أنه قال : منا اثنا عشر مهديا .
Muhammad b. Idris b. Is`haq رضي الله عنه narrated. He said: Ahmad b. Muhammad al-Hamadani narrated. He said: Abu `Abdillah al-`Asimi narrated from al-Husayn b. al-Qasim b. Ayyub from al-Hasan b. Muhammad b. Sama`a from Wuhayb from Dhurayh from Abu Hamza from Abu `Abdillah عليه السلام. He said: From us there are twelve Mahdis.
حدثنا محمد بن إبراهيم بن إسحاق رضي الله عنه قال : حدثنا أحمد بن محمد الهمداني قال : حدثنا جعفر بن عبد الله قال : حدثني عثمان بن عيسى ، عن سماعة ابن مهران قال : كنت أنا وأبو بصير ومحمد بن عمران مولى أبي جعفر في منزل بمكة فقال محمد بن عمران : سمعت أبا عبد الله عليه السلام يقول : نحن اثنا عشر محدثون ( 1 ) فقال أبو بصير : والله لقد سمعت ذلك من أبي عبد الله عليه السلام فحلف مرتين أنه سمعه منه .
Muhammad b. Ibrahim b. Is`haq رضي الله عنه narrated. He said: Ahmad b. Muhammad al-Hamadani narrated. He said: Ja`far b. `Abdillah narrated. He said: `Uthman b. `Isa narrated from Sama`a b. Mehzayar.
He said: I, Abu Baseer, Muhammad b. `Imran the slave of Abu Ja`far were in a residence in Mecca, so Muhammad b. `Imran said: I heard Abu `Abdillah عليه السلام say: We are twelve muhaddaths. So Abu Baseer said: By Allah, did you hear this from Abu `Abdillah عليه السلام? So he swore twice that he had heard it from him.
 In the opinion of Khoei, this Ghiyath b. Ibraim is an Imami and he is not the Zaydi that shares the same name. Both narrators are reliable (thiqa).
 Our present-day copy of Najashi’s work considers Sa`eed b. Ghazwan to be thiqa, but `Allamah al-Hilli considered him to be majhool. al-Hilli was presumably basing his grading off of an earlier manuscript of Najashi’s work. Muhammad b. Abi `Umayr was a scholar of the Shi`a and he would try to only narrate from reliable individuals – this may add to the credibility of Sa`eed b. Ghazwan’s narrations.
 Abu’l Jarud was a close companion of the fifth and sixth Imams. His narrations and teachings became central to the Jarudi Zaydi sect. Khoei considers him to be reliable (thiqa).
 The number of `Alis differs in other versions of this narration depending on whether or not `Ali b. Abi Talib is being considered in the count.
 Ahmad b. Muhammad b. Sa`eed b. `Uqda was a reliable (thiqa) Zaydi scholar.
 A muhaddath is one who receives inspiration (ilham). This type of inspiration differs from the revelations of the prophets.
 This is ibn `Uqda.
 al-Hasan b. Muhammad b. Sama`a was a reliable (thiqa) narrator and a Waqifi.
 All of the Imams are Mahdis (guided ones). There are many versions of the “twelve Mahdis” narrative. Some have argued, in light of weaker traditions, that the twelve Mahdis are twelve eschatological rulers that would succeed the Qa’im. The followers of Ahmad al-Hasan further argued that their Yamani-claimant was the first of the twelve Mahdis and an Imam. However, the strongest narrations on this topic indicate that the twelve Mahdis are the twelve Imams of Ahl al-Bayt and nothing more. The notion that there would be a total of twenty-four Imams is unfounded. And Allah knows best.
 This is probably a reference to the occultation of the twelfth Imam.
 `Uthman b. `Isa was a reliable (thiqa) narrator and a Waqifi. Khoei argues that `Uthman b. `Isa later returned to the Imamiyya.
Rohulah Khorasani reacted to .InshAllah. in Men And Women Can't Be "just Friends"
The Scientific American article posted below is a commentary on the paper Benefit or Burden? Attraction in cross-sex friendship by Bleske-Rechek et al. (2012). There's so much in this study that supports the Islamic attitude toward cross-sex friendships.
Men and Women Can't Be "Just Friends"Scientific American
Researchers asked women and men "friends" what they really think—and got very different answers
Can heterosexual men and women ever be “just friends”? Few other questions have provoked debates as intense, family dinners as awkward, literature as lurid, or movies as memorable. Still, the question remains unanswered. Daily experience suggests that non-romantic friendships between males and females are not only possible, but common—men and women live, work, and play side-by-side, and generally seem to be able to avoid spontaneously sleeping together. However, the possibility remains that this apparently platonic coexistence is merely a façade, an elaborate dance covering up countless sexual impulses bubbling just beneath the surface.
New research suggests that there may be some truth to this possibility—that we may think we’re capable of being “just friends” with members of the opposite sex, but the opportunity (or perceived opportunity) for “romance” is often lurking just around the corner, waiting to pounce at the most inopportune moment.
In order to investigate the viability of truly platonic opposite-sex friendships—a topic that has been explored more on the silver screen than in the science lab—researchers brought 88 pairs of undergraduate opposite-sex friends into…a science lab. Privacy was paramount—for example, imagine the fallout if two friends learned that one—and only one—had unspoken romantic feelings for the other throughout their relationship. In order to ensure honest responses, the researchers not only followed standard protocols regarding anonymity and confidentiality, but also required both friends to agree—verbally, and in front of each other—to refrain from discussing the study, even after they had left the testing facility. These friendship pairs were then separated, and each member of each pair was asked a series of questions related to his or her romantic feelings (or lack thereof) toward the friend with whom they were taking the study.
The results suggest large gender differences in how men and women experience opposite-sex friendships. Men were much more attracted to their female friends than vice versa. Men were also more likely than women to think that their opposite-sex friends were attracted to them—a clearly misguided belief. In fact, men’s estimates of how attractive they were to their female friends had virtually nothing to do with how these women actually felt, and almost everything to do with how the men themselves felt—basically, males assumed that any romantic attraction they experienced was mutual, and were blind to the actual level of romantic interest felt by their female friends. Women, too, were blind to the mindset of their opposite-sex friends; because females generally were not attracted to their male friends, they assumed that this lack of attraction was mutual. As a result, men consistently overestimated the level of attraction felt by their female friends and women consistently underestimated the level of attraction felt by their male friends.
Men were also more willing to act on this mistakenly perceived mutual attraction. Both men and women were equally attracted to romantically involved opposite-sex friends and those who were single; “hot” friends were hot and “not” friends were not, regardless of their relationship status. However, men and women differed in the extent to which they saw attached friends as potential romantic partners. Although men were equally as likely to desire “romantic dates” with “taken” friends as with single ones, women were sensitive to their male friends’ relationship status and uninterested in pursuing those who were already involved with someone else.
These results suggest that men, relative to women, have a particularly hard time being “just friends.” What makes these results particularly interesting is that they were found within particular friendships (remember, each participant was only asked about the specific, platonic, friend with whom they entered the lab). This is not just a bit of confirmation for stereotypes about sex-hungry males and naïve females; it is direct proof that two people can experience the exact same relationship in radically different ways. Men seem to see myriad opportunities for romance in their supposedly platonic opposite-sex friendships. The women in these friendships, however, seem to have a completely different orientation—one that is actually platonic.
To the outside observer, it seems clear that these vastly different views about the potential for romance in opposite-sex friendships could cause serious complications—and people within opposite-sex relationships agree. In a follow-up study, 249 adults (many of whom were married) were asked to list the positive and negative aspects of being friends with a specific member of the opposite sex. Variables related to romantic attraction (e.g., “our relationship could lead to romantic feelings”) were five times more likely to be listed as negative aspects of the friendship than as positive ones. However, the differences between men and women appeared here as well. Males were significantly more likely than females to list romantic attraction as a benefit of opposite-sex friendships, and this discrepancy increased as men aged—males on the younger end of the spectrum were four times more likely than females to report romantic attraction as a benefit of opposite-sex friendships, whereas those on the older end of the spectrum were ten times more likely to do the same.
Taken together, these studies suggest that men and women have vastly different views of what it means to be “just friends”—and that these differing views have the potential to lead to trouble. Although women seem to be genuine in their belief that opposite-sex friendships are platonic, men seem unable to turn off their desire for something more. And even though both genders agree overall that attraction between platonic friends is more negative than positive, males are less likely than females to hold this view.
So, can men and women be “just friends?” If we all thought like women, almost certainly. But if we all thought like men, we’d probably be facing a serious overpopulation crisis.
ABOUT THE AUTHOR(S)Adrian F. Ward is a doctoral candidate in the Department of Psychology at Harvard University. His doctoral research is focused on the relationships between technology, cognition, social relationships, and self-esteem, and he worked briefly as a scientific consultant for a dating website.
Rohulah Khorasani got a reaction from HamzaTR in So Can A Man Beat His Wife According To Quran?
The word strike in the quran is Daraba
The prophet said, no man can use aggression against other human being,
of course the matter is different when it comes to some obligatory duties, wich hitting a woman is surely not!!!!!!!!!!!
Daraba :to set forth, to make a clear statement or proclamation
Daraba :to have intercourse, not to beat
Rohulah Khorasani got a reaction from Golden-crowned in Abu Bakr And Umar Are Leaders Of Elders Of Heaven?
Sorry but why not Noh as or Musa or Ibrahim as as the elders , is this logic enough
Rohulah Khorasani got a reaction from Grief in A Women's Jihad Is Pleasing Her Husband?
don't confuse everything, first of all doesn't matter if the question is from man or female, obedience has a condition of course, the condition is, the man has to be right on the need of obedience, it must be in the way of islam and no harm should come to the woman, , so if some fool man without knowledge of islam demands thing or obedience from his wife and actually misuses this tradition indirectly or directly has no base for this hadith, so the sisters must aundrestand the meaning of this tradition (hadith) and if need aducate their man(not really that they would accept) or ask for someone knowledgeable for help,
Yes obedience if the man tries to resemble ahle bait