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In the Name of God بسم الله

diyaa110

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About diyaa110

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  1. ^ the fatwa you shared is a part of it, the other part had a clause for causing 'shahwat' too. And the only reason it can do that should have something to do with posture, what else. And its not the only example, I remember reading fatwa regarding a woman's hair volume (in form of a bun or otherwise) being apparent from over the hijab, too bad somebody asked this and the answer was that if in urf it is supposed to cause shahwat then the woman should not do it otherwise it's okay. Probably the urf shud get itself checked for underlying mental disorders. Also, it isn't part of Islamic law that t
  2. If running, riding, galloping and sitting on a horseback was allowed then cycling gives no unique posture other than these.. if you say its qiyas then its qiyas but to me it is rigidity to only look for a 'woman on bike' in history to give a law about a woman on bike. By the way, don't you think that riding a horse is much more postural than riding a bike, at least one stays still on the seat of a bike, lol. Yet the arabs didn't make a scene about women riding horses and it turning them on and asking for a ban. Iranians have gotten too sensitive perhaps.
  3. ^ Thanks for translating it nicely, its still much the same thing: there is a ban on females cycling public, as if cycling is some kind of prostitution that it violates your sanctity. You know, scriptures would rather have women speak in low voices and stay hidden and home so that can go very well with societies seeking to silence women in public altogether. And there were camels and donkeys back then. And I am a supporter of the Iranian regime and the Supreme leader otherwise. It's just sometimes the rigidity of these scholars in matters like these is surprising.
  4. That would be good to know.. but in the chat thread above someone did share the fatwa content in Arabic..
  5. So yes ? You're saying that the society's perception of hijab is above the freedom and rights granted by Allah to a woman, or even man ? This is insane. For example, in a society where women are not allowed to speak publicly, it would become haram for her to speak publicly because the society's modesty standards require it ?
  6. Riding a bicycle is not a part of libas or hijab so that it is left to urf. Riding a bike is an activity! And this is my concern in particular: IF you can ban an act or make it haram based on society's negative perception of it, saying that the society perceives it as improper hijab then really it means you can impose all kinds of unnecessary bans upon women in a given society, and seeing from the example of the fatwa in question this society doesnt even have to be state-level but even neighbourhoods and small areas will pass for the definition of society. This is wrong and unislamic.
  7. Its another thing if its seen as inappropriate but how is this thing a fatwa? Islamic laws are Islamic laws, not laws influenced and shaped by societal perception. If it's about societal perception then in societies that don't perceive revealing hair as immodest one should be allowed to reveal hair ? I know, you don't give the fatwa so you don't have to explain. I'm just speaking my mind.
  8. diyaa110

    Islam and Feminism

    Glad I came across this blog and I couldn't agree more. And you're right that in the beginning Feminism dealt with some important issues and did indeed bring a good change for women but today it has gone out of control and it does not serve women in general and is destructive to society.
  9. Just came across this news article and some facebook videos, http://www.bbc.com/news/world-middle-east-37430493 I was wondering if it's true, and why can cycling be haram if you're dressed modestly? Don't we see Iranian cyclists (male and female) winning medals in olympics and other sports tournaments, then how does this fatwa make sense?
  10. When will u guys improve ur search section.... I have never found a single thread using the search provided.... even if I type the exact name of the topic I can still not find it... I always have to go back in pages and then dig it out manually...... Before I used to use google to search within shiachat but now even google is not willing to do that... (something happened). Google won't search for you guys anymore... won't give me the results I would have gotten a few months back typing the same keywords. Too bad. So many threads but if they don't turn up in search then they're all useless
  11. If I believe God to be good, then it means I have a definition of my own for a 'God' and for 'good', it's not like I learn what is good from the actions of God. I already have a definition of good in my mind prior to accepting God and his version or definition of what good is. So what are you trying to say ? And how is this logically consistent ? What you're saying is that God can be good or evil, just or unjust and be proven to be so, simply by labeling him with the tag we want. I believe that God is good, but at the same time I believe He creates the definition of evil, of finiteness, o
  12. It is shocking I know. I actually read the book in urdu in paperback and found it in english on al-islam for reference. When I shared this in a family discussion my uncle said something similar that perhaps the translator didn't do his job very well or failed to understand the point Mutahhiri was making. But both the urdu and english versions give exactly the same idea. Now someone who's well-versed with Mutahhri's views or has read the Persian original can tell better but I doubt that it says anything different, I also doubt that a scholar like Mutahhiri failed to understand the concept of Ba
  13. It's not like he's unable to. If you tell me to murder an innocent person, even if I can still I wont. I wont because it is not in my nature so in a way I've decided never to do it. Similarly God has a nature, He is Good, He is Just . . . I wouldn't say that He can't be unjust (unable to be unjust) because then He would deserve no credit for being just. It would also mean that He is not even as free as we are, because at least we have both options of being just or unjust (even if it is an illusion). وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعَالَمِينَ [3:108] ...And Allah intends no injust
  14. http://www.al-islam.org/man-and-his-destiny-ayatullah-murtadha-mutahhari/part-5-freedom-and-liberty#what-possible We always think of the book or knowledge of Allah as written material or space-time frames that have to exactly match the reality that is unfolding... but if we think of this book as a program written in some programming language with commands and clauses and possibility of different outcomes then the 'controlled' and 'written' part holds true too while 'freewill' and 'changeable destiny' holds true all the same. At least in the case of humans (or jinns). Also, read this:
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